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35 results for "friedman"

1. Hebrew Bible, Leviticus, 6.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •friedman, shamma Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 233

6.9. "וְהַנּוֹתֶרֶת מִמֶּנָּה יֹאכְלוּ אַהֲרֹן וּבָנָיו מַצּוֹת תֵּאָכֵל בְּמָקוֹם קָדֹשׁ בַּחֲצַר אֹהֶל־מוֹעֵד יֹאכְלוּהָ׃",

6.9. "And that which is left thereof shall Aaron and his sons eat; it shall be eaten without leaven in a holy place; in the court of the tent of meeting they shall eat it.",

2. Hebrew Bible, Isaiah, 43.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •friedman, shamma Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 119

43.1. "וְעַתָּה כֹּה־אָמַר יְהוָה בֹּרַאֲךָ יַעֲקֹב וְיֹצֶרְךָ יִשְׂרָאֵל אַל־תִּירָא כִּי גְאַלְתִּיךָ קָרָאתִי בְשִׁמְךָ לִי־אָתָּה׃", 43.1. "אַתֶּם עֵדַי נְאֻם־יְהוָה וְעַבְדִּי אֲשֶׁר בָּחָרְתִּי לְמַעַן תֵּדְעוּ וְתַאֲמִינוּ לִי וְתָבִינוּ כִּי־אֲנִי הוּא לְפָנַי לֹא־נוֹצַר אֵל וְאַחֲרַי לֹא יִהְיֶה׃",

43.1. "But now thus saith the LORD that created thee, O Jacob, And He that formed thee, O Israel: Fear not, for I have redeemed thee, I have called thee by thy name, thou art Mine.",

3. Tosefta, Rosh Hashanah, 2.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •friedman, shamma Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 259

4. Tosefta, Sotah, 2.7-2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •friedman, shamma Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 58

2.7. "כל הנשואות לכהן בין כהנת בין לויה בין ישראלית אין מנחתה נאכלת מפני שיש לו בה שותפות ואין עולה כולה כליל לאישים מפני שיש לו בה שותפות כיצד הוא עושה הקומץ קרב [בעצמו] ושיריים קרבין בעצמן ר\"א ברבי שמעון אומר קומץ קרב בעצמו ושיריים מתפזרין.", 2.8. "כהן עומד ומקריב ע\"ג המזבח משא\"כ בכהנת האיש זכאי בבתו בקדושיה בכסף [בשטר] ובביאה וזכאי במציאתה ובמעשה ידיה ובהפרת נדריה משא\"כ באשה האיש עובר על מצות עשה שהזמן גרמא משא\"כ באשה האיש עובר על בל תקיף ועל בל תשחית ועל בל תטמא למתים משא\"כ באשה האיש נידון [בן] סורר ומורה ואין האשה נדונית בן סורר ומורה האיש מעטף ומספר [והאשה מעטפת ואין מספרת] האיש נמכר ונשנה ואין האשה נמכרת ונשנית האיש נמכר עבד עברי ואין האשה נמכרת [עבד עברי] האיש נרצע ואין האשה נרצעת האיש קונה עבד עברי ואין האשה קונה עבד עברי. ",

5. Tosefta, Sukkah, 2.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •friedman, shamma Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 128

2.10. "If one does not have a citron, he must not take in his hand a quince, or any other fruit. Withered fruits are valid, but dried ones are not valid. Rabbi Yehudah, however, says that even dried-up ones are valid. And again he says: There is a story of the men of Carbin that they used to transmit their lulavs in the time of persecution. They said to him, The time of persecution is no proof.",

6. Mishnah, Yevamot, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •friedman, shamma Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 233, 305

10.1. "הָאִשָּׁה שֶׁהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לָהּ, מֵת בַּעְלֵךְ, וְנִסֵּת, וְאַחַר כָּךְ בָּא בַעְלָהּ, תֵּצֵא מִזֶּה וּמִזֶּה, וּצְרִיכָה גֵט מִזֶּה וּמִזֶּה. וְאֵין לָהּ כְּתֻבָּה וְלֹא פֵרוֹת וְלֹא מְזוֹנוֹת וְלֹא בְלָאוֹת, לֹא עַל זֶה וְלֹא עַל זֶה. אִם נָטְלָה מִזֶּה וּמִזֶּה, תַּחֲזִיר. וְהַוָּלָד מַמְזֵר מִזֶּה וּמִזֶּה. וְלֹא זֶה וָזֶה מִטַּמְּאִין לָהּ, וְלֹא זֶה וָזֶה זַכָּאִין לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יָדֶיהָ, וְלֹא בַהֲפָרַת נְדָרֶיהָ. הָיְתָה בַת יִשְׂרָאֵל, נִפְסְלָה מִן הַכְּהֻנָּה, וּבַת לֵוִי מִן הַמַּעֲשֵׂר, וּבַת כֹּהֵן מִן הַתְּרוּמָה. וְאֵין יוֹרְשִׁים שֶׁל זֶה וְיוֹרְשִׁים שֶׁל זֶה יוֹרְשִׁים אֶת כְּתֻבָּתָהּ. וְאִם מֵתוּ, אָחִיו שֶׁל זֶה וְאָחִיו שֶׁל זֶה חוֹלְצִין וְלֹא מְיַבְּמִין. רַבִּי יוֹסֵי אוֹמֵר, כְּתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן. רַבִּי אֶלְעָזָר אוֹמֵר, הָרִאשׁוֹן זַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ. וְרַבִּי שִׁמְעוֹן אוֹמֵר, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ מֵאָחִיו שֶׁל רִאשׁוֹן פּוֹטֶרֶת צָרָתָהּ, וְאֵין הַוָּלָד מִמֶּנּוּ מַמְזֵר. וְאִם נִסֵּת שֶׁלֹּא בִרְשׁוּת, מֻתֶּרֶת לַחֲזֹר לוֹ: \n",

10.1. "A woman whose husband had gone to a country beyond the sea and they came and told her, “Your husband died”, married, and then her husband returned: She must leave this one and that one, and she also requires a get from this one and that one. She has no ketubah, no usufruct, no support money or worn clothes, neither from this one nor from that one. If she has taken anything from this one or that one, she must return it. The child from this one or that one is a mamzer. Neither this one nor that one may impurify himself for her. Neither this one and that one has a claim to whatever she may find, nor what she makes with her hands, nor to invalidate her vows. If she was the daughter of an Israelite, she becomes disqualified from marrying a priest; if the daughter of a Levite, from the eating of tithe; and if the daughter of a priest, from the eating of terumah. Neither the heirs of this one nor the heirs of that one are entitled to inherit her ketubah. And if [the husbands] die, the brother of the one and the brother of the other must perform halitzah, but may not contract yibbum. Rabbi Yose said: her ketubah remains a charge upon the estate of her first husband. Rabbi Elazar said: the first husband is entitled to whatever she may find, and what she makes with her hands, and also has the right to invalidate her vows. Rabbi Shimon said: intercourse or halitzah with the brother of the first husband exempts her rival, and the child from him is not a bastard. If she married without an authorization, she may return to him.",

7. Mishnah, Taanit, 1.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •friedman, shamma Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 254

1.6. "עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיּוֹת אֲחֵרוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִבְּעוֹד יוֹם, וַאֲסוּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה, וְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת. עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין עֲלֵיהֶם עוֹד שֶׁבַע, שֶׁהֵן שְׁלשׁ עֶשְׂרֵה תַּעֲנִיּוֹת עַל הַצִּבּוּר. הֲרֵי אֵלּוּ יְתֵרוֹת עַל הָרִאשׁוֹנוֹת, שֶׁבָּאֵלּוּ מַתְרִיעִין וְנוֹעֲלִין אֶת הַחֲנוּיוֹת, בַּשֵּׁנִי מַטִּין עִם חֲשֵׁכָה, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת: \n",

1.6. "If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations. And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat.",

8. Mishnah, Sotah, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •friedman, shamma Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 58

3.8. "מַה בֵּין אִישׁ לְאִשָּׁה. הָאִישׁ פּוֹרֵעַ וּפוֹרֵם, וְאֵין הָאִשָּׁה פוֹרַעַת וּפוֹרֶמֶת. הָאִישׁ מַדִּיר אֶת בְּנוֹ בְּנָזִיר, וְאֵין הָאִשָּׁה מַדֶּרֶת אֶת בְּנָהּ בְּנָזִיר. הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו, וְאֵין הָאִשָּׁה מְגַלַּחַת עַל נְזִירוּת אָבִיהָ. הָאִישׁ מוֹכֵר אֶת בִּתּוֹ, וְאֵין הָאִשָּׁה מוֹכֶרֶת אֶת בִּתָּהּ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ, וְאֵין הָאִשָּׁה מְקַדֶּשֶׁת אֶת בִּתָּהּ. הָאִישׁ נִסְקָל עָרֹם, וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרֻמָּה. הָאִישׁ נִתְלֶה, וְאֵין הָאִשָּׁה נִתְלֵית. הָאִישׁ נִמְכָּר בִּגְנֵבָתוֹ, וְאֵין הָאִשָּׁה נִמְכֶּרֶת בִּגְנֵבָתָהּ: \n",

3.8. "What [differences are there in law] between a man and a woman?A man [who has leprosy] rends his clothes and loosens his hair, but a woman does not rend her clothes and loosen her hair. A man may vow that his son will become a nazirite, but a woman may not vow that her son will become a nazirite. A man can shave [with offerings set aside for] his father’s naziriteship but a woman cannot shave [with offerings set aside for] her father’s naziriteship. A man may sell his daughter, but a woman may not sell her daughter. A man may give his daughter in betrothal, but a woman may not give her daughter in betrothal. A man is stoned naked, but a woman is not stoned naked. A man is hanged [after being put to death], but a woman is not hanged. A man is sold for [to make restitution for] his theft, but a woman is not sold [to make restitution] for her theft.",

9. Mishnah, Sanhedrin, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •friedman, shamma Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 254

1.4. "דִּינֵי נְפָשׁוֹת, בְּעֶשְׂרִים וּשְׁלֹשָׁה. הָרוֹבֵעַ וְהַנִּרְבָּע, בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶאֱמַר (ויקרא כ) וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה, וְאוֹמֵר (שם) וְאֶת הַבְּהֵמָה תַּהֲרֹגוּ. שׁוֹר הַנִּסְקָל, בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר (שמות כא) הַשּׁוֹר יִסָּקֵל וְגַם בְּעָלָיו יוּמָת, כְּמִיתַת בְּעָלִים כָּךְ מִיתַת הַשּׁוֹר. הַזְּאֵב וְהָאֲרִי, הַדֹּב וְהַנָּמֵר וְהַבַּרְדְּלָס וְהַנָּחָשׁ, מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַקּוֹדֵם לְהָרְגָן, זָכָה. רַבִּי עֲקִיבָא אוֹמֵר, מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה: \n",

1.4. "Cases concerning offenses punishable by death [are decided] by twenty three. A beast that has sexual relations with a woman or with a man is [judged] by twenty three, as it says, “You shall execute the woman and the beast” (Lev. 20:16) and it says, “You shall execute the beast”. The ox that is stoned [is judged] by twenty three., as it says, “The ox shall be stoned and also its owner shall be put to death” (Exodus 21:29), as is the death of the owner, so too is the death of the ox. The wolf, the lion, the bear, the leopard, the panther, or serpent [that have killed a human being] their death is [adjudicated] by twenty three. Rabbi Eliezer says: “Anyone who kills them before they come to court merits.” But Rabbi Akiva says: “Their death must be [adjudicated] by twenty three.",

10. Mishnah, Negaim, 4.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •friedman, shamma Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 241

4.11. "בַּהֶרֶת כַּחֲצִי גְרִיס וְאֵין בָּהּ כְּלוּם, נוֹלְדָה בַהֶרֶת כַּחֲצִי גְרִיס וּבָהּ שְׁתֵּי שְׂעָרוֹת, הֲרֵי זוֹ לְהַחְלִיט, מִפְּנֵי שֶׁאָמְרוּ, אִם בַּהֶרֶת קָדְמָה לְשֵׂעָר לָבָן, טָמֵא. וְאִם שֵׂעָר לָבָן קָדַם לְבַהֶרֶת, טָהוֹר. וְאִם סָפֵק, טָמֵא. וְרַבִּי יְהוֹשֻׁעַ קִהָה: \n",

4.11. "A bright spot the size of a split bean and there was nothing else, and then there appeared a bright spot of the size of half a split bean having two hairs, this one is declared unclean. Because they said: if the bright spot preceded the white hair he is unclean; if the white hair preceded the bright spot he is clean; and if it is doubtful he is unclean. Rabbi Joshua regards this as unsolvable.",

11. Mishnah, Gittin, 8.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •friedman, shamma Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 305

8.5. "כָּתַב לְשׁוּם מַלְכוּת שְׁאֵינָהּ הוֹגֶנֶת, לְשׁוּם מַלְכוּת מָדַי, לְשׁוּם מַלְכוּת יָוָן, לְבִנְיַן הַבַּיִת, לְחֻרְבַּן הַבַּיִת, הָיָה בַמִּזְרָח וְכָתַב בַּמַּעֲרָב, בַּמַּעֲרָב וְכָתַב בַּמִּזְרָח, תֵּצֵא מִזֶּה וּמִזֶּה, וּצְרִיכָה גֵט מִזֶּה וּמִזֶּה, וְאֵין לָהּ לֹא כְתֻבָּה וְלֹא פֵרוֹת וְלֹא מְזוֹנוֹת וְלֹא בְלָאוֹת, לֹא עַל זֶה וְלֹא עַל זֶה. אִם נָטְלָה מִזֶּה וּמִזֶּה, תַּחֲזִיר. וְהַוָּלָד מַמְזֵר מִזֶּה וּמִזֶּה. וְלֹא זֶה וָזֶה מִטַּמְּאִין לָהּ, וְלֹא זֶה וָזֶה זַכָּאִין לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יָדֶיהָ וְלֹא בַהֲפָרַת נְדָרֶיהָ. הָיְתָה בַת יִשְׂרָאֵל, נִפְסֶלֶת מִן הַכְּהֻנָּה. בַּת לֵוִי, מִן הַמַּעֲשֵׂר. בַּת כֹּהֵן, מִן הַתְּרוּמָה. וְאֵין יוֹרְשָׁיו שֶׁל זֶה וְיוֹרְשָׁיו שֶׁל זֶה יוֹרְשִׁין כְּתֻבָּתָהּ. וְאִם מֵתוּ, אָחִיו שֶׁל זֶה וְאָחִיו שֶׁל זֶה חוֹלְצִין וְלֹא מְיַבְּמִין. שִׁנָּה שְׁמוֹ וּשְׁמָהּ, שֵׁם עִירוֹ וְשֵׁם עִירָהּ, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: \n",

8.5. "If the get was dated by an unfit kingship, by the empire of Medea, by the empire of Greece, by the building of the Temple or by the destruction of the Temple, Or if being in the east he wrote “in the west”, or being in the west he wrote “in the east”, She must leave this one and that one, and she also requires a get from this one and that one. She has no ketubah, no usufruct, no support money or worn clothes, neither from this one nor from that one. If she has taken anything from this one or that one, she must return it. The child from this one or that one is a mamzer. Neither this one nor that one may impurify himself for her. Neither this one and that one has a claim to whatever she may find, nor what she makes with her hands, nor to invalidate her vows. If she was the daughter of an Israelite, she becomes disqualified from marrying a priest; if the daughter of a Levite, from the eating of tithe; and if the daughter of a priest, from the eating of terumah. Neither the heirs of this one nor the heirs of that one are entitled to inherit her ketubah. And if [the husbands] die, the brother of the one and the brother of the other must perform halitzah, but may not contract yibbum. If his name or her name or the name of his town or the name of her town was wrongly given, she must leave both husbands and all the above consequences apply to her.",

12. Mishnah, Eruvin, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •friedman, shamma Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 83

10.1. "הַמּוֹצֵא תְפִלִּין, מַכְנִיסָן זוּג זוּג. רַבָּן גַּמְלִיאֵל אוֹמֵר, שְׁנַיִם שְׁנָיִם. בַּמֶּה דְבָרִים אֲמוּרִים, בִּישָׁנוֹת, אֲבָל בַּחֲדָשׁוֹת, פָּטוּר. מְצָאָן צְבָתִים אוֹ כְרִיכוֹת, מַחְשִׁיךְ עֲלֵיהֶן וּמְבִיאָן. וּבַסַּכָּנָה, מְכַסָּן וְהוֹלֵךְ לוֹ: \n",

10.1. "One who finds tefillin should bring them in one pair at a time. Rabban Gamaliel says: two pairs at a time. To what does this apply? To old ones but in the case of new ones he is exempt. If he found them arranged in a set or in bundles he shall wait by them until it is dark and then bring them in. In a time of danger, he should cover them and walk away.",

13. Palestinian Talmud, Bava Qamma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

14. Palestinian Talmud, Yevamot, 1.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •friedman, shamma Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 47

15. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 65

12b. רבי יהודה אומר המקום ירחם עליך ועל חולי ישראל רבי יוסי אומר המקום ירחם עליך בתוך חולי ישראל שבנא איש ירושלים בכניסתו אומר שלום וביציאתו אומר שבת היא מלזעוק ורפואה קרובה לבא ורחמיו מרובין ושבתו בשלום כמאן אזלא הא דאמר רבי חנינא מי שיש לו חולה בתוך ביתו צריך שיערבנו בתוך חולי ישראל כמאן כר' יוסי,ואמר רבי חנינא בקושי התירו לנחם אבלים ולבקר חולים בשבת אמר רבה בר בר חנה כי הוה אזלינן בתריה דרבי אלעזר לשיולי בתפיחה זימנין אמר המקום יפקדך לשלום וזימנין אמר (ליה) רחמנא ידכרינך לשלם היכי עביד הכי והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמי ואמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו שאין מלאכי השרת מכירין בלשון ארמי שאני חולה דשכינה עמו,דאמר רב ענן אמר רב מנין ששכינה סועד את החולה שנאמר (תהלים מא, ד) ה' יסעדנו על ערש דוי תניא נמי הכי הנכנס לבקר את החולה לא ישב לא על גבי מטה ולא על גבי כסא אלא מתעטף ויושב לפניו מפני ששכינה למעלה מראשותיו של חולה שנאמר ה' יסעדנו על ערש דוי ואמר רבא אמר רבין מנין שהקב"ה זן את החולה שנאמר ה' יסעדנו על ערש דוי:,ולא יקרא לאור הנר: אמר רבה אפילו גבוה שתי קומות ואפי' שתי מרדעות ואפילו עשרה בתים זו על גב זו חד הוא דלא ליקרי הא תרי שפיר דמי והתניא לא אחד ולא שנים אמר ר' אלעזר לא קשיא כאן בענין אחד כאן בשני ענינים אמר רב הונא ובמדורה אפי' עשרה בני אדם אסור,אמר רבא אם אדם חשוב הוא מותר מיתיבי לא יקרא לאור הנר שמא יטה אמר ר' ישמעאל בן אלישע אני אקרא ולא אטה פעם א' קרא ובקש להטות אמר כמה גדולים דברי חכמים שהיו אומרים לא יקרא לאור הנר ר' נתן אומר קרא והטה וכתב על פנקסו אני ישמעאל בן אלישע קריתי והטיתי נר בשבת לכשיבנה בהמ"ק אביא חטאת שמנה א"ר אבא שאני ר' ישמעאל בן אלישע הואיל ומשים עצמו על דברי תורה כהדיוט,תני חדא שמש בודק כוסות וקערות לאור הנר ותניא אידך לא יבדוק לא קשיא כאן בשמש קבוע כאן בשמש שאינו קבוע ואי בעית אימא הא והא בשמש קבוע ולא קשיא הא בדמשחא והא בדנפטא,איבעיא להו שמש שאינו קבוע בדמשחא מהו אמר רב הלכה ואין מורין כן ור' ירמיה בר אבא אמר הלכה ומורין כן ר' ירמיה בר אבא איקלע לבי רב אסי קם שמעיה קא בדיק לנהורא דשרגא אמרה ליה דביתהו ומר לא עביד הכי אמר לה שבקיה כרביה ס"ל:,באמת אמרו החזן כו': והאמרת רישא רואה מאי לאו לקרות לא לסדר ראשי פרשיותיו וכן אמר רבה בר שמואל אבל מסדר הוא ראשי פרשיותיו וכולה פרשה לא

12b. b Rabbi Yehuda says /b that it is appropriate to say: b May the Omnipresent have compassion upon you and upon all the sick people of Israel. Rabbi Yosei says /b that it is appropriate to say: b May the Omnipresent have compassion upon you among the sick people of Israel, /b thereby including this sick person within the community of Israel. When b Shevna of Jerusalem /b would visit a sick person on Shabbat, b upon entering, he would say /b i shalom /i b . And when he exited he would say: It is Shabbat /b when one is prohibited b to cry out, and healing is soon to come, and His compassion is abundant, and rest /b on Shabbat b in peace. /b The Gemara asks: b In accordance with whose /b opinion b is /b the i halakha /i that b Rabbi Ḥanina said: One who has a sick person in his house must include him among the sick people of Israel /b in his prayer? b In accordance with whose /b opinion? b In accordance with /b the opinion of b Rabbi Yosei. /b , b And Rabbi Ḥanina said: It was /b only b with great difficulty that /b the Sages b permitted to comfort the mourners and visit the sick on Shabbat, /b as both the visitor and the comforter experience suffering on Shabbat. They permitted it only due to the mitzva involved in these activities. b Rabba bar bar Ḥana said: When we would follow Rabbi Elazar to inquire about /b the health of b a sick person; sometimes he would say /b in Hebrew: b May the Omnipresent remember you for peace /b , b and sometimes he would say to him /b in Aramaic: b May the all-Merciful remember you for peace. /b He would say it in Aramaic when the sick person did not understand Hebrew (Rav Elazar Moshe Horovitz). The Gemara asks: b How did he do this, /b pray in Aramaic? b Didn’t Rav Yehuda say: A person should never request /b that b his needs /b be met b in the Aramaic language /b ? b And, /b similarly, b Rabbi Yoḥa said: Anyone who requests /b that b his needs /b be met b in the Aramaic language /b , b the ministering angels do not attend to him /b to bring his prayer before God, b as the ministering angels are not familiar with the Aramaic language, /b but only with the sacred tongue, Hebrew, exclusively. The Gemara responds: b A sick person is different. /b He does not need the angels to bring his prayer before God because b the Divine Presence is with him. /b , b As Rav A said /b that b Rav said: From where is it derived that the Divine Presence cares for /b and aids b the sick person? As it is stated: “God will support him on the bed of illness” /b (Psalms 41:4). The Gemara comments: b That was also taught /b in a i baraita /i : b One who enters to visit the sick person should sit neither on the bed nor on a chair; rather, he should wrap himself /b in his prayer shawl with trepidation and awe, b and sit before /b the sick person below him, b as the Divine Presence is above the head of the sick person, as it is stated: “God will support him on the bed of illness,” /b and he must treat the Divine Presence with deference. On a similar note, b Rava said /b that b Ravin said: From where /b is it derived b that the Holy One, Blessed be He, feeds the sick person /b during his illness? b As it is stated: “God will support him on the bed of illness.” /b ,We learned in the mishna that b one may not read /b a book b by candlelight /b on Shabbat. b Rabba said: /b Since a decree was issued, there is no distinction whether or not the lamp was near enough to him to enable him to adjust the wick. The prohibition applies b even /b if the lamp was b two statures /b of a person b high, and even /b as high as b two plow handles, and even /b if it was as high as b ten houses one atop the other. /b We learned in the mishna that one may not read, and the Gemara infers: b One may not read, but /b for b two, /b apparently, he may b well /b do so. They will not violate any prohibition, as two people together will certainly not forget the Shabbat prohibition. The Gemara asks: b Wasn’t it taught /b in a i baraita /i that b neither one nor two /b are permitted to read by the light of the lamp? b Rabbi Elazar said: /b This is b not difficult, /b as there is room to distinguish between them and say that b here, /b where two were permitted to read by candlelight, it is referring to a case where they are both engaged b in one matter /b and will remind each other to refrain from adjusting the wick. b There, /b where two were prohibited to read by candlelight it is referring to a case where they are engaged b in two /b different b matters. /b Since each is preoccupied with a different text, they will not pay attention and remind each other. b Rav Huna said: And with regard to a bonfire, /b where everyone is sitting around it and not adjacent to it, b even /b if they were b ten people, it is prohibited /b to read by its light. When sitting around a bonfire, everyone sits at a distance from the others, and therefore they do not notice each other, and each is liable to adjust the firebrands to provide himself with more light., b Rava said: /b Even though they prohibited reading by candlelight due to a decree lest they adjust the wick, b if he is an important person, it is permitted, /b as even on weekdays he is not accustomed to adjust a lamp that is dirty with oil. The Gemara b raises an objection /b from that which was taught in a i Tosefta /i : b One may not read /b a book on Shabbat b by the light of the lamp, lest he adjust it. /b The i Tosefta /i relates that b Rabbi Yishmael ben Elisha said: I will read and will not adjust, /b as I will certainly not forget that it is Shabbat. However, b once he read /b a book by candlelight b and /b he b sought to adjust /b the wick. b He said: How great are the words of the Sages, who would say /b that b one may not read by candlelight, /b as even a person like me sought to adjust the wick. b Rabbi Natan says: /b That was not the way it happened. Rather, b he read and /b actually b adjusted /b the wick, b and he wrote /b afterward b in his notebook [ i pinkas /i ]: I, Yishmael ben Elisha, read and adjusted a lamp on Shabbat. When the Temple will be rebuilt I will bring a fat sin-offering /b as atonement for this sin. This proves that even an important person like Rabbi Yishmael ben Elisha is liable to adjust the wick. b Rabbi Abba said: Rabbi Yishmael ben Elisha is different, since with regard to the study of Torah, he comports himself like a simple man /b with no air of importance, but generally, an important person would not dirty his hands and adjust the wick.,On this subject, the Gemara cites two apparently contradictory i baraitot /i . b It was taught /b in b one /b i baraita /i that a b servant may examine cups and bowls by candlelight /b to check if they are clean. b And it was taught /b in b another /b i baraita /i that b he may not examine /b them. The Gemara explains: This is b not difficult. /b Rather, b here, /b the i baraita /i that prohibited examining the cups, is referring b to a regularly /b employed b servant /b who fears his master and examines the dishes meticulously. Therefore, there is concern lest he come to adjust the wick. While b there, /b the i baraita /i that permitted examining the cups, is referring b to a servant who is not regularly /b employed, does not fear his master, and therefore will not check meticulously. There is no concern lest he come to adjust the wick. b And if you wish, say /b instead that b this /b i baraita /i b and that /b i baraita /i are both referring b to a regularly /b employed b servant. And /b this is b not difficult, /b as they are not referring to the same kind of lamp. b This /b i baraita /i , which prohibited examining the dishes, is referring b to an oil lamp, /b where there is room for concern lest he adjust it. b And that /b i baraita /i , which permitted examining the dishes, is referring b to a naphtha /b [ b i nafta /i /b ] b lamp. /b Since the naphtha lamp is dirty, the servant certainly will not touch it while checking the cups and dishes., b A dilemma was raised before /b the Sages: b What is /b the ruling with regard to b a servant who is not regularly /b employed in terms of examining cups and dishes by the light of b an oil lamp? /b Is he permitted to examine the cups by candlelight, or not? From the perspective of his being a servant not regularly employed, it should be permitted. On the other hand, because it is an oil lamp it should be prohibited. b Rav said: The i halakha /i /b is that it is permitted, b and, /b however, i ab initio /i b a /b public b ruling is not issued to that effect /b so that they will not come to sin. However, one who knows the i halakha /i that it is permitted may practice accordingly. b Rabbi Yirmeya bar Abba said: That i halakha /i is /b that it is permitted b and a /b public b ruling is issued to that effect. /b The Gemara relates that b Rabbi Yirmeya bar Abba happened to /b come to b the house of Rav Asi /b on Shabbat. Rabbi Yirmeya’s b servant stood and examined the cups by the light of a lamp /b [ b i sheraga /i /b ], as he was not a regularly employed servant in the house of Rav Asi. Rav Asi’s b wife said to /b Rav Asi: But b the Master, /b you, b does not do so. /b You prohibit doing so. Why is the servant of Rabbi Yirmeya examining the cups? b He said to her: Leave him, he holds in accordance with /b the opinion of b his master. /b ,We learned in the mishna that b in truth they said /b that b the attendant /b sees where in the book the children under his supervision are reading, but he himself should not read. The Gemara asked: b Didn’t you say in the first clause /b of the mishna that the attendant b sees? Doesn’t /b that mean that he sees in order b to read? /b How can that part of the mishna conclude by saying that he may not read? The Gemara answers: b No, /b it does not mean that the attendant is permitted to actually read; rather, he is only permitted b to /b look and b arrange the beginning of his sections /b of the Torah that b he /b must read the next day. b And so too, Rabba bar Shmuel said: However, he may arrange the beginning of his sections /b that he must read the next day. The Gemara asks: b And /b may he b not /b read b the entire section? /b

16. Babylonian Talmud, Meilah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •friedman, shamma Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 65

17. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 241

85b. אמרו חכמים ולא פירשוהו אמרו נביאים ולא פירשוהו עד שפירשו הקב"ה בעצמו שנאמר (ירמיהו ט, יב) ויאמר ה' על עזבם את תורתי אשר נתתי לפניהם אמר רב יהודה אמר רב שלא ברכו בתורה תחילה,אמר רב חמא מאי דכתיב (משלי יד, לג) בלב נבון תנוח חכמה ובקרב כסילים תודע בלב נבון תנוח חכמה זה ת"ח בן ת"ח ובקרב כסילים תודע זה ת"ח בן ע"ה אמר עולא היינו דאמרי אינשי אסתירא בלגינא קיש קיש קריא,אמר ליה ר' ירמיה לר' זירא מאי דכתיב (איוב ג, יט) קטן וגדול שם הוא ועבד חפשי מאדניו אטו לא ידעינן דקטן וגדול שם הוא אלא כל המקטין עצמו על דברי תורה בעוה"ז נעשה גדול לעוה"ב וכל המשים עצמו כעבד על דברי תורה בעוה"ז נעשה חפשי לעוה"ב,ריש לקיש הוה מציין מערתא דרבנן כי מטא למערתיה דר' חייא איעלמא מיניה חלש דעתיה אמר רבש"ע לא פלפלתי תורה כמותו יצתה בת קול ואמרה לו תורה כמותו פלפלת תורה כמותו לא ריבצת,כי הוו מינצו ר' חנינא ור' חייא אמר ליה ר' חנינא לר' חייא בהדי דידי קא מינצית ח"ו אי משתכחא תורה מישראל מהדרנא לה מפילפולי אמר ליה ר' חייא לר' חנינא בהדי דידי קא מינצית דעבדי לתורה דלא תשתכח מישראל,מאי עבידנא אזלינא ושדינא כיתנא וגדילנא נישבי וציידנא טבי ומאכילנא בשרייהו ליתמי ואריכנא מגילתא וכתבנא חמשה חומשי וסליקנא למתא ומקרינא חמשה ינוקי בחמשה חומשי ומתנינא שיתא ינוקי שיתא סדרי ואמרנא להו עד דהדרנא ואתינא אקרו אהדדי ואתנו אהדדי ועבדי לה לתורה דלא תשתכח מישראל,היינו דאמר רבי כמה גדולים מעשי חייא אמר ליה ר' ישמעאל בר' יוסי אפי' ממר אמר ליה אין אפי' מאבא אמר ליה ח"ו לא תהא כזאת בישראל,אמר ר' זירא אמש נראה לי ר' יוסי בר' חנינא אמרתי לו אצל מי אתה תקוע אמר לי אצל ר' יוחנן ור' יוחנן אצל מי אצל ר' ינאי ור' ינאי אצל מי אצל ר' חנינא ור' חנינא אצל מי אצל ר' חייא אמרתי לו ור' יוחנן אצל ר' חייא לא אמר לי באתר דזקוקין דנורא ובעורין דאשא מאן מעייל בר נפחא לתמן,אמר רב חביבא אשתעי לי רב חביבא בר סורמקי חזי ליה ההוא מרבנן דהוה שכיח אליהו גביה דלצפרא הוו שפירן עיניה ולאורתא דמיין כדמיקלין בנורא אמרי ליה מאי האי ואמר לי דאמרי ליה לאליהו אחוי לי רבנן כי סלקי למתיבתא דרקיע אמר לי בכולהו מצית לאסתכולי בהו לבר מגוהרקא דר' חייא דלא תסתכל ביה מאי סימנייהו בכולהו אזלי מלאכי כי סלקי ונחתי לבר מגוהרקא דר' חייא דמנפשיה סליק ונחית,לא מצאי לאוקמא אנפשאי אסתכלי בה אתו תרי בוטיטי דנורא ומחיוהו לההוא גברא וסמינהו לעיניה למחר אזלי אשתטחי אמערתיה אמינא מתנייתא דמר מתנינא ואתסאי,אליהו הוה שכיח במתיבתא דרבי יומא חד ריש ירחא הוה נגה ליה ולא אתא א"ל מאי טעמא נגה ליה למר אמר ליה אדאוקימנא לאברהם ומשינא ידיה ומצלי ומגנינא ליה וכן ליצחק וכן ליעקב ולוקמינהו בהדי הדדי סברי תקפי ברחמי ומייתי ליה למשיח בלא זמניה,א"ל ויש דוגמתן בעולם הזה אמר ליה איכא ר' חייא ובניו גזר רבי תעניתא אחתינהו לר' חייא ובניו אמר משיב הרוח ונשבה זיקא אמר מוריד הגשם ואתא מיטרא כי מטא למימר מחיה המתים רגש עלמא,אמרי ברקיעא מאן גלי רזיא בעלמא אמרי אליהו אתיוהו לאליהו מחיוהו שתין פולסי דנורא אתא אידמי להו כדובא דנורא על בינייהו וטרדינהו,שמואל ירחינאה אסייה דרבי הוה חלש רבי בעיניה א"ל אימלי לך סמא א"ל לא יכילנא אשטר לך משטר [א"ל] לא יכילנא הוה מותיב ליה בגובתא דסמני תותי בי סדיה ואיתסי,הוה קא מצטער רבי למסמכיה ולא הוה מסתייעא מילתא א"ל לא לצטער מר לדידי חזי לי סיפרא דאדם הראשון וכתיב ביה שמואל ירחינאה

85b. b was stated by the Sages, /b i.e., the wise man mentioned in the verse, b and /b yet b they /b could b not explain it. /b It b was stated by the prophets, /b i.e., those to whom the mouth of the Lord has spoken, b and /b yet b they /b could b not explain it, until the Holy One, Blessed be He, Himself explained it, as it is stated /b in the next verse: b “And the Lord says: Because they have forsaken My Torah which I set before them” /b (Jeremiah 9:12). b Rav Yehuda says /b that b Rav says: /b This does not mean b that /b the Jewish people ceased Torah study altogether; rather, b they did not recite a blessing on the Torah prior /b to its study, as they did not regard Torah study as a sacred endeavor., b Rav Ḥama says: What /b is the meaning of that b which is written: “In the heart of him that has discernment wisdom rests; but in the inward part of fools it makes itself known” /b (Proverbs 14:33)? b “In the heart of him who has discernment wisdom rests”; this /b is b a Torah scholar, son of a Torah scholar. “But in the inward part of fools it makes itself known”; this /b is b a Torah scholar, son of an ignoramus, /b as his wisdom stands out in contrast to the foolishness of the rest of his family. b Ulla said: This /b explains the adage b that people say: /b A small b coin in /b an empty b barrel calls: i Kish /i , i kish /i , /b i.e., it rattles loudly, whereas a coin in a barrel full of coins is not heard., b Rabbi Yirmeya said to Rabbi Zeira: What /b is the meaning of that b which is written /b with regard to the World-to-Come: b “The humble and great are there; and the servant is free from his master” /b (Job 3:19)? b Is that to say /b that b we do not know that the humble and the great are there /b in the World-to-Come? b Rather, /b this is the meaning of the verse: b Anyone who humbles himself over matters of Torah in this world becomes great in the World-to-Come; and anyone who establishes himself as a servant over matters of Torah in this world becomes free in the World-to-Come. /b ,§ The Gemara continues discussing the greatness of the Sages. b Reish Lakish was demarcating /b burial b caves of the Sages. When he arrived at the cave of Rabbi Ḥiyya, /b the precise location of his grave b eluded him. /b Reish Lakish b became distressed, /b as he was apparently unworthy of finding the grave. b He said: Master of the Universe! Did I not analyze the Torah like /b Rabbi Ḥiyya? b A Divine Voice emerged and said to him: You did analyze the Torah like him, /b but b you did not disseminate Torah like him. /b ,The Gemara relates: b When Rabbi Ḥanina and Rabbi Ḥiyya would debate /b matters of Torah, b Rabbi Ḥanina /b would b say to Rabbi Ḥiyya: /b Do you think b you can debate with me? Heaven forbid! If the Torah were forgotten from the Jewish people, I /b could b restore it with my /b powers of b analysis /b and intellectual acumen. b Rabbi Ḥiyya said to Rabbi Ḥanina: /b Do you think b you can debate with me? /b You cannot compare yourself to me, b as I am acting /b to ensure that b the Torah /b will b not be forgotten by the Jewish people. /b ,Rabbi Ḥiyya elaborated: b What do I do /b to this end? b I go and sow flax /b seeds b and twine nets /b with the flax, b and /b then b I hunt deer and feed their meat to orphans. /b Next b I prepare parchment /b from their hides b and I write the five books /b of the Torah on them. b I go to a city and teach five children the five books, /b one book per child, b and I teach six /b other b children the six orders /b of the Mishna, b and I say to them: Until I return and come /b here, b read each other /b the Torah b and teach each other /b the Mishna. This is how b I act /b to ensure that b the Torah will not be forgotten by the Jewish people. /b ,The Gemara notes that b this is what Rabbi /b Yehuda HaNasi b said: How great are the deeds of /b Rabbi b Ḥiyya! Rabbi Yishmael, son of Rabbi Yosei, said to /b Rabbi Yehuda HaNasi: Are his deeds b even greater than the Master’s, /b i.e., yours? Rabbi Yehuda HaNasi b said to him: Yes. /b Rabbi Yishmael persisted: Are they b even /b greater b than /b those of my b father, /b Rabbi Yosei? Rabbi Yehuda HaNasi b said to him: Heaven forbid! Such /b a statement b shall not be /b heard b among the Jewish people, /b that someone is greater than your father, Rabbi Yosei.,The Gemara continues discussing the greatness of Rabbi Ḥiyya. b Rabbi Zeira said: Last night, Rabbi Yosei, son of Rabbi Ḥanina, appeared to me /b in a dream. b I said to him: Near whom are you placed /b in the upper realms? b He said to me: Near Rabbi Yoḥa. /b I asked: b And Rabbi Yoḥa is near whom? /b He replied: b Near Rabbi Yannai. And Rabbi Yannai is near whom? Near Rabbi Ḥanina. And Rabbi Ḥanina is near whom? Near Rabbi Ḥiyya. /b Rabbi Zeira added: b I said to /b Rabbi Yosei: b But isn’t Rabbi Yoḥa /b worthy of being placed b near Rabbi Ḥiyya? He said to me: In a place of fiery sparks and burning fires, who can bring /b Rabbi Yoḥa, b son of Nappaḥa, there? /b , b Rav Ḥaviva said: Rav Ḥaviva bar Surmakei told me: I /b once b saw one of the Sages whom Elijah /b the prophet b would visit, /b and b his eyes /b looked b beautiful /b and healthy b in the morning, but appeared to be charred by fire in the evening. I said to him: What is this /b phenomenon? b And he said to me: I said to Elijah: Show me the Sages upon their ascension to the heavenly academy. /b Elijah b said to me: You may gaze at all of them except for /b those in b the chariot [ i miguharka /i ] of Rabbi Ḥiyya, upon whom you may not gaze. /b I asked Elijah: b What are the signs /b of Rabbi Ḥiyya’s chariot, so I will know when not to look? He said: b Angels accompany all /b of the other Sages’ chariots b as they ascend and descend, except for the chariot of Rabbi Ḥiyya, which ascends and descends of its own accord, /b due to his greatness.,The Sage relating this story continued: b I was unable to restrain myself, /b and b I gazed upon /b Rabbi Ḥiyya’s chariot. b Two fiery flames came and struck that man, /b i.e., me, b and blinded his eyes. The next day, I went and prostrated on /b Rabbi Ḥiyya’s burial b cave /b in supplication. b I said: I study the i baraitot /i of the Master, /b Rabbi Ḥiyya; please pray on my behalf. b And /b my vision b was healed, /b but my eyes remained scorched.,The Gemara relates another incident involving Elijah the prophet. b Elijah was /b often b found in the academy of Rabbi /b Yehuda HaNasi. b One day it was a New Moon, /b the first of the month, and Elijah b was delayed and did not come /b to the academy. Later, Rabbi Yehuda HaNasi b said to /b Elijah: b What is the reason /b that b the Master was delayed? /b Elijah b said to him: I /b had b to wake up Abraham, wash his hands, and /b wait for him to b pray, and /b then b lay him down /b again. b And similarly, /b I followed the same procedure b for Isaac, and similarly for Jacob /b in turn. Rabbi Yehuda HaNasi asked Elijah: b And let /b the Master b wake them /b all b together. /b Elijah responded: b I maintain /b that if I were to wake all three to pray at the same time, b they /b would b generate powerful prayers and bring the Messiah prematurely. /b ,Rabbi Yehuda HaNasi b said to /b Elijah: b And is there anyone /b alive b in this world /b who is b comparable to them /b and can produce such efficacious prayers? Elijah b said to him: There are Rabbi Ḥiyya and his sons. Rabbi /b Yehuda HaNasi b decreed a fast, /b and the Sages b brought Rabbi Ḥiyya and his sons down /b to the pulpit to pray on behalf of the congregation. Rabbi Ḥiyya b recited /b the phrase in the i Amida /i prayer: b Who makes the wind blow, and the wind blew. /b Rabbi Ḥiyya b recited /b the next phrase: b Who makes the rain fall, and rain fell. When he was about to say /b the phrase: b Who revives the dead, the world trembled. /b , b They said in heaven: Who is the revealer of secrets in the world? They said /b in response: It is b Elijah. Elijah was brought /b to heaven, whereupon b he was beaten with sixty fiery lashes. /b Elijah b came /b back down to earth b disguised as a bear of fire. He came among /b the congregation b and distracted them /b from their prayers, preventing Rabbi Ḥiyya from reciting the phrase: Who revives the dead.,§ The Gemara relates: b Shmuel Yarḥina’a was the physician of Rabbi /b Yehuda HaNasi. One time, b Rabbi /b Yehuda HaNasi b felt a pain in his eye. /b Shmuel b said to him: I will place a medication in /b your eye. Rabbi Yehuda HaNasi b said to him: I cannot /b have the medication placed directly in my eye, as I am afraid it will cause me too much pain. Shmuel b said to him: I will apply a salve /b above your eye, not directly in it. Rabbi Yehuda HaNasi b said to him: /b Even that b I cannot /b bear. Shmuel b placed /b the medication b in a tube of herbs beneath his pillow, and /b Rabbi Yehuda HaNasi b was healed. /b , b Rabbi /b Yehuda HaNasi b made efforts to ordain /b Shmuel Yarḥina’a as a rabbi b but was unsuccessful, /b as Shmuel always demurred. Shmuel Yarḥina’a b said to him: The Master should not be upset /b about my refusal, as I know that I am not destined to be ordained as a rabbi. b I myself saw the book of Adam the first /b man, which contains the genealogy of the human race, b and it is written in it /b that b Shmuel Yarḥina’a /b

18. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 242

61b. ריאה שואבת כל מיני משקין כבד כועס מרה זורקת בו טפה ומניחתו טחול שוחק קרקבן טוחן קיבה ישנה אף נעור נעור הישן ישן הנעור נמוק והולך לו תנא אם שניהם ישנים או שניהם נעורים מיד מת,תניא רבי יוסי הגלילי אומר צדיקים יצר טוב שופטן שנאמר (תהלים קט, כב) ולבי חלל בקרבי רשעים יצר רע שופטן שנאמר (תהלים לו, ב) נאם פשע לרשע בקרב לבי אין פחד אלהים לנגד עיניו בינונים זה וזה שופטן שנאמר (תהלים קט, לא) יעמוד לימין אביון להושיע משופטי נפשו,אמר רבא כגון אנו בינונים אמר ליה אביי לא שביק מר חיי לכל בריה,ואמר רבא לא איברי עלמא אלא לרשיעי גמורי או לצדיקי גמורי אמר רבא לידע אינש בנפשיה אם צדיק גמור הוא אם לאו אמר רב לא איברי עלמא אלא לאחאב בן עמרי ולר' חנינא בן דוסא לאחאב בן עמרי העולם הזה ולרבי חנינא בן דוסא העולם הבא:,ואהבת את י"י אלהיך: תניא ר' אליעזר אומר אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך אלא אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך רבי עקיבא אומר בכל נפשך אפילו נוטל את נפשך,תנו רבנן פעם אחת גזרה מלכות הרשעה שלא יעסקו ישראל בתורה בא פפוס בן יהודה ומצאו לרבי עקיבא שהיה מקהיל קהלות ברבים ועוסק בתורה אמר ליה עקיבא אי אתה מתירא מפני מלכות,אמר לו אמשול לך משל למה הדבר דומה לשועל שהיה מהלך על גב הנהר וראה דגים שהיו מתקבצים ממקום למקום אמר להם מפני מה אתם בורחים אמרו לו מפני רשתות שמביאין עלינו בני אדם אמר להם רצונכם שתעלו ליבשה ונדור אני ואתם כשם שדרו אבותי עם אבותיכם אמרו לו אתה הוא שאומרים עליך פקח שבחיות לא פקח אתה אלא טפש אתה ומה במקום חיותנו אנו מתיראין במקום מיתתנו על אחת כמה וכמה אף אנחנו עכשיו שאנו יושבים ועוסקים בתורה שכתוב בה (דברים ל, כ) כי הוא חייך ואורך ימיך כך אם אנו הולכים ומבטלים ממנה עאכ"ו,אמרו לא היו ימים מועטים עד שתפסוהו לר"ע וחבשוהו בבית האסורים ותפסו לפפוס בן יהודה וחבשוהו אצלו אמר לו פפוס מי הביאך לכאן אמר ליה אשריך רבי עקיבא שנתפסת על דברי תורה אוי לו לפפוס שנתפס על דברים בטלים,בשעה שהוציאו את ר' עקיבא להריגה זמן ק"ש היה והיו סורקים את בשרו במסרקות של ברזל והיה מקבל עליו עול מלכות שמים אמרו לו תלמידיו רבינו עד כאן אמר להם כל ימי הייתי מצטער על פסוק זה בכל נפשך אפילו נוטל את נשמתך אמרתי מתי יבא לידי ואקיימנו ועכשיו שבא לידי לא אקיימנו היה מאריך באחד עד שיצתה נשמתו באחד יצתה ב"ק ואמרה אשריך ר"ע שיצאה נשמתך באחד,אמרו מלאכי השרת לפני הקב"ה זו תורה וזו שכרה (תהלים יז, יד) ממתים ידך י"י ממתים וגו' אמר להם חלקם בחיים יצתה בת קול ואמרה אשריך ר"ע שאתה מזומן לחיי העוה"ב:,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים וכו': אמר רב יהודה אמר רב לא אמרו אלא מן הצופים ולפנים וברואה איתמר נמי א"ר אבא בריה דרבי חייא בר אבא הכי אמר רבי יוחנן לא אמרו אלא מן הצופים ולפנים וברואה ובשאין גדר ובזמן שהשכינה שורה,ת"ר הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל לא יפנה אלא מזרח ומערב ורבי יוסי מתיר שהיה ר' יוסי אומר לא אסרו אלא ברואה ובמקום שאין שם גדר ובזמן שהשכינה שורה וחכמים אוסרים,חכמים היינו ת"ק איכא בינייהו צדדין,תניא אידך הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל צפון ודרום אסור מזרח ומערב מותר ורבי יוסי מתיר שהיה רבי יוסי אומר לא אסרו אלא ברואה רבי יהודה אומר בזמן שבית המקדש קיים אסור בזמן שאין בית המקדש קיים מותר רבי עקיבא אוסר בכל מקום,רבי עקיבא היינו ת"ק איכא בינייהו חוץ לארץ,רבה הוו שדיין ליה לבני מזרח ומערב אזל אביי שדנהו צפון ודרום על רבה תרצנהו אמר מאן האי דקמצער לי אנא כר' עקיבא סבירא לי דאמר בכל מקום אסור:

61b. and the b lungs draw all kinds of liquids, /b the b liver becomes angry, /b the b gall /b bladder b injects a drop /b of gall b into /b the liver and b allays /b anger, the b spleen laughs, /b the b maw grinds /b the food, and the b stomach /b brings b sleep, /b the b nose awakens. /b If they reversed roles such that b the /b organ which brings on b sleep /b were to b awaken, /b or b the /b organ which b awakens /b were to bring on b sleep, /b the individual b would gradually deteriorate. It was taught: If both /b bring on b sleep or both awaken, /b the person b immediately dies. /b ,With regard to one’s inclinations, b it was taught /b in a i baraita /i that b Rabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me” /b (Psalms 109:22); the evil inclination has been completely banished from his heart. The b evil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes” /b (Psalms 36:2). b Middling people are ruled by both /b the good and evil inclinations, b as it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul” /b (Psalms 109:31)., b Rabba said: /b People b like us /b are b middling. Abaye, /b his student and nephew, b said to him: /b If b the Master /b claims that he is merely middling, he b does not leave /b room for b any creature to live. /b If a person like you is middling, what of the rest of us?, b And Rava said: The world was created only for /b the sake of b the full-fledged wicked or the full-fledged righteous; /b others do not live complete lives in either world. b Rava said: One should know of himself whether or not he is completely righteous, /b as if he is not completely righteous, he knows that his life will be a life of suffering. b Rav said: The world was only created for /b the wicked b Ahab ben Omri and for Rabbi Ḥanina ben Dosa. /b The Gemara explains: For b Ahab ben Omri, this world /b was created, as he has no place in the World-to-Come, b and /b for b Rabbi Ḥanina ben Dosa, the World-to-Come /b was created.,We learned in our mishna the explanation of the verse: b “And you shall love the Lord your God /b with all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when b it was taught /b in a i baraita /i : b Rabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”? /b Conversely, b if it stated: “With all your might,” why does it state: “With all your soul”? Rather, /b this means that b if one’s body is dearer to him than his property, therefore it is stated: “With all your soul”; /b one must give his soul in sanctification of God. b And if one’s money is dearer to him than his body, therefore it is stated: “With all your might”; /b with all your assets. b Rabbi Akiva says: “With all your soul” /b means: b Even if /b God b takes your soul. /b ,The Gemara relates at length how Rabbi Akiva fulfilled these directives. b The Sages taught: One time, /b after the bar Kokheva rebellion, b the evil empire /b of Rome b decreed that Israel may not engage in /b the study and practice of b Torah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torah /b study. Pappos b said to him: Akiva, are you not afraid of the empire? /b ,Rabbi Akiva b answered him: I will relate a parable. To what can this be compared? /b It is like b a fox walking along a riverbank when he sees fish gathering /b and fleeing b from place to place. /b br The fox b said to them: From what are you fleeing? /b br b They said to him: /b We are fleeing b from the nets that people cast upon us. /b br b He said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors? /b br The fish b said to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid in /b the water, b our /b natural b habitat /b which gives us b life, /b then b in a habitat /b that causes our b death, all the more so. /b br The moral is: b So too, we /b Jews, b now that we sit and engage in Torah /b study, b about which it is written: “For that is your life, and the length of your days” /b (Deuteronomy 30:20), we fear the empire b to this extent; if we proceed to /b sit b idle from its /b study, as its abandonment is the habitat that causes our death, b all the more so /b will we fear the empire.,The Sages b said: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him. /b Rabbi Akiva b said to him: Pappos, who brought you here? /b Pappos b replied: Happy are you, Rabbi Akiva, for you were arrested on /b the charge of engaging in b Torah /b study. b Woe unto Pappos who was seized on /b the charge of engaging in b idle matters. /b ,The Gemara relates: b When they took Rabbi Akiva out to be executed, it was time for the recitation of i Shema /i . And they were raking his flesh with iron combs, and he was /b reciting i Shema /i , thereby b accepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now, /b as you suffer, you recite i Shema /i ? b He said to them: All my days I have been troubled by the verse: With all your soul, /b meaning: b Even if God takes your soul. I said /b to myself: b When will the /b opportunity b be afforded me to fulfill this /b verse? b Now that it has been afforded me, shall I not fulfill it? He prolonged /b his uttering of the word: b One, until his soul left /b his body as he uttered his final word: b One. A voice descended /b from heaven b and said: Happy are you, Rabbi Akiva, that your soul left /b your body b as /b you uttered: b One. /b , b The ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward? /b As it is stated: b “From death, by Your hand, O Lord, from death /b of the world” (Psalms 17:14); Your hand, God, kills and does not save. God b said /b the end of the verse b to /b the ministering angels: b “Whose portion is in this life.” /b And then b a Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come, /b as your portion is already in eternal life.,We learned in the mishna that b one may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies. /b Limiting this i halakha /i , b Rav Yehuda said /b that b Rav said: They only said /b this i halakha /i with regard to irreverent behavior b from /b Mount b Scopus [ i Tzofim /i ] and within, and /b specifically areas from where b one can see /b the Temple. b It is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥa said the following: They only said /b this i halakha /i with regard to Mount b Scopus and within, /b when b one can see, and when there is no fence /b obstructing his view, b and when the Divine Presence is resting /b there, i.e., when the Temple is standing.,In this context, b the Sages taught: One who defecates in Judea should not defecate /b when facing b east and west, /b for then he is facing Jerusalem; b rather /b he should do so b facing north and south. But in the Galilee /b which is north of Jerusalem, b one should only defecate /b facing b east and west. Rabbi Yosei permits /b doing so, b as Rabbi Yosei was wont to say: They only prohibited /b doing so when b one can see /b the Temple, b where there is no fence, and when the Divine Presence is resting /b there. b And the Rabbis prohibit /b doing so.,The Gemara argues: But the opinion of the b Rabbis, /b who prohibit this, b is /b identical to that of the b first /b anonymous b i tanna, /i /b who also prohibits doing so. The Gemara replies: The practical difference b between them is /b with regard to b the sides, /b i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first i tanna /i , it is prohibited; according to the Rabbis, it is permitted., b It was taught /b in b another /b i baraita /i : b One who defecates in Judea should not defecate /b when facing b east and west; rather, /b he should only do so facing b north and south. And in the Galilee, /b defecating while facing b north and south is prohibited, /b while b east and west is permitted. And Rabbi Yosei permitted /b doing so, b as Rabbi Yosei was wont to say: They only prohibited /b doing so when b one can see /b the Temple. b Rabbi Yehuda says: When the Temple is standing, it is prohibited, /b but b when the Temple is not standing, it is permitted. /b The Gemara adds that b Rabbi Akiva prohibits /b defecating b anywhere /b while facing east and west.,The Gemara challenges this: b Rabbi Akiva’s /b position b is identical to /b that of b the first, /b anonymous b i tanna /i , /b who also prohibits doing so. The Gemara responds: The practical difference b between them /b is with regard to places b outside of Eretz /b Yisrael b , /b as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited.,The Gemara relates that in b Rabba’s /b bathroom, b the bricks were placed east and west /b in order to ensure that he would defecate facing north and south. b Abaye went /b and b placed them north and south, /b to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. b Rabba entered /b and b fixed them. He said: Who is the one that is upsetting me? I hold in accordance with /b the opinion of b Rabbi Akiva, /b who b said: It is prohibited everywhere. /b

19. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •friedman, shamma Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 47

13b. ונמלך ומצאו בן עירו ואמר שמך כשמי ושם אשתך כשם אשתי פסול לגרש בו,הכי השתא התם (דברים כד, א) וכתב לה כתיב בעינן כתיבה לשמה הכא ועשה לה כתיב בעינן עשייה לשמה עשייה דידה מחיקה היא,א"ר אחא בר חנינא גלוי וידוע לפני מי שאמר והיה העולם שאין בדורו של רבי מאיר כמותו ומפני מה לא קבעו הלכה כמותו שלא יכלו חביריו לעמוד על סוף דעתו שהוא אומר על טמא טהור ומראה לו פנים על טהור טמא ומראה לו פנים,תנא לא ר"מ שמו אלא רבי נהוראי שמו ולמה נקרא שמו ר"מ שהוא מאיר עיני חכמים בהלכה ולא נהוראי שמו אלא רבי נחמיה שמו ואמרי לה רבי אלעזר בן ערך שמו ולמה נקרא שמו נהוראי שמנהיר עיני חכמים בהלכה,אמר רבי האי דמחדדנא מחבראי דחזיתיה לר' מאיר מאחוריה ואילו חזיתיה מקמיה הוה מחדדנא טפי דכתיב (ישעיהו ל, כ) והיו עיניך רואות את מוריך,א"ר אבהו א"ר יוחנן תלמיד היה לו לר"מ וסומכוס שמו שהיה אומר על כל דבר ודבר של טומאה ארבעים ושמונה טעמי טומאה ועל כל דבר ודבר של טהרה ארבעים ושמונה טעמי טהרה,תנא תלמיד ותיק היה ביבנה שהיה מטהר את השרץ במאה וחמשים טעמים,אמר רבינא אני אדון ואטהרנו ומה נחש שממית ומרבה טומאה טהור שרץ שאין ממית ומרבה טומאה לא כ"ש,ולא היא מעשה קוץ בעלמא קעביד,א"ר אבא אמר שמואל שלש שנים נחלקו ב"ש וב"ה הללו אומרים הלכה כמותנו והללו אומרים הלכה כמותנו יצאה בת קול ואמרה אלו ואלו דברי אלהים חיים הן והלכה כב"ה,וכי מאחר שאלו ואלו דברי אלהים חיים מפני מה זכו ב"ה לקבוע הלכה כמותן מפני שנוחין ועלובין היו ושונין דבריהן ודברי ב"ש ולא עוד אלא שמקדימין דברי ב"ש לדבריהן,כאותה ששנינו מי שהיה ראשו ורובו בסוכה ושלחנו בתוך הבית בית שמאי פוסלין וב"ה מכשירין אמרו ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את ר' יוחנן בן החורנית ומצאוהו יושב ראשו ורובו בסוכה ושלחנו בתוך הבית אמרו להן בית שמאי (אי) משם ראיה אף הן אמרו לו אם כך היית נוהג לא קיימת מצות סוכה מימיך,ללמדך שכל המשפיל עצמו הקב"ה מגביהו וכל המגביה עצמו הקב"ה משפילו כל המחזר על הגדולה גדולה בורחת ממנו וכל הבורח מן הגדולה גדולה מחזרת אחריו וכל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני שעה שעה עומדת לו,ת"ר שתי שנים ומחצה נחלקו ב"ש וב"ה הללו אומרים נוח לו לאדם שלא נברא יותר משנברא והללו אומרים נוח לו לאדם שנברא יותר משלא נברא נמנו וגמרו נוח לו לאדם שלא נברא יותר משנברא עכשיו שנברא יפשפש במעשיו ואמרי לה ימשמש במעשיו, big strongמתני׳ /strong /big הקורה שאמרו רחבה כדי לקבל אריח ואריח חצי לבנה של שלשה טפחים דייה לקורה שתהא רחבה טפח כדי לקבל אריח לרחבו,רחבה כדי לקבל אריח ובריאה כדי לקבל אריח רבי יהודה אומר רחבה אף על פי שאין בריאה היתה של קש ושל קנים רואין אותה כאילו היא של מתכת,עקומה רואין אותה כאילו היא פשוטה עגולה רואין אותה כאילו היא מרובעת כל שיש בהיקיפו שלשה טפחים יש בו רוחב טפח:

13b. b but /b later b reconsidered /b and did not divorce her, b and a resident of his city found him and said: Your name is /b the same b as my name, and your wife’s name is /b the same b as my wife’s name, /b and we reside in the same town; give me the bill of divorce, and I will use it to divorce my wife, then this document b is invalid to divorce with it? /b Apparently, a man may not divorce his wife with a bill of divorce written for another woman, and the same should apply to the scroll of a i sota /i .,The Gemara rejects this argument: b How can you compare /b the two cases? b There, /b with regard to a bill of divorce, b it is written: “And he shall write for her” /b (Deuteronomy 24:1), and therefore b we require writing /b it b in her name, /b specifically for her; whereas b here, /b with regard to a i sota /i , b it is written: “And he shall perform with her /b all this ritual” (Numbers 5:30), and therefore b we require performance in her name. /b In b her /b case, the b performance is erasure; /b however, writing of the scroll need not be performed specifically for her.,On the topic of Rabbi Meir and his Torah study, the Gemara cites an additional statement. b Rabbi Aḥa bar Ḥanina said: It is revealed and known before the One Who spoke and the world came into being that in the generation of Rabbi Meir there was no /b one of the Sages who is b his equal. Why /b then b didn’t /b the Sages b establish the i halakha /i in accordance with his /b opinion? It is b because his colleagues were unable to ascertain the profundity of his opinion. /b He was so brilliant that he could present a cogent argument for any position, even if it was not consistent with the prevalent i halakha /i . b As he /b would b state with regard to /b a ritually b impure /b item that it is b pure, and display justification /b for that ruling, and likewise he would state b with regard to /b a ritually b pure /b item that it is b impure, and display justification /b for that ruling. The Sages were unable to distinguish between the statements that were i halakha /i and those that were not., b It was taught /b in a i baraita /i : b Rabbi Meir was not his name; rather, Rabbi Nehorai was his name. And why was he called /b by the b name Rabbi Meir? /b It was b because he illuminates [ i meir /i ] the eyes of the Sages in /b matters of b the i halakha /i . And Rabbi Nehorai was not the name /b of the i tanna /i known by that name; b rather, Rabbi Neḥemya was his name, and some say: Rabbi Elazar ben Arakh was his name. And why was he called /b by the b name Rabbi Nehorai? /b It is b because he enlightens [ i manhir /i ] the eyes of the Sages in /b matters of b the i halakha /i . /b ,The Gemara relates that b Rabbi /b Yehuda HaNasi b said: /b The fact b that I am /b more b incisive than my colleagues is /b due to the fact b that I saw Rabbi Meir from behind, /b i.e., I sat behind him when I was his student. b Had I seen him from the front, I would be /b even more b incisive, as it is written: “And your eyes shall see your teacher” /b (Isaiah 30:20). Seeing the face of one’s teacher increases one’s understanding and sharpens one’s mind.,And the Gemara stated that b Rabbi Abbahu said /b that b Rabbi Yoḥa said: Rabbi Meir had a disciple, and his name was Sumakhus, who would state with regard to each and every matter of ritual impurity forty-eight reasons /b in support of the ruling of b impurity, and with regard to each and every matter of ritual purity forty-eight reasons /b in support of the ruling of b purity. /b , b It was taught /b in a i baraita /i : b There was a distinguished disciple at Yavne who could /b with his incisive intellect b purify the creeping animal, /b explicitly deemed ritually impure by the Torah, adducing b one hundred and fifty reasons /b in support of his argument., b Ravina said: I /b too b will deliberate and purify it /b employing the following reasoning: b And just as a snake that kills /b people and animals b and /b thereby b increases ritual impurity /b in the world, as a corpse imparts impurity through contact, through being carried, and by means of a tent, b is ritually pure /b and transmits no impurity, b a creeping animal that does not kill and /b does not b increase impurity /b in the world, b all the more so /b should it be pure.,The Gemara rejects this: b And it is not so; /b that is not a valid i a fortiori /i argument, as it can be refuted. A snake b is performing a mere act of a thorn. /b A thorn causes injury and even death; nevertheless, it is not ritually impure. The same applies to a snake, and therefore this i a fortiori /i argument is rejected., b Rabbi Abba said /b that b Shmuel said: For three years Beit Shammai and Beit Hillel disagreed. These said: The i halakha /i is in accordance with our /b opinion, b and these said: The i halakha /i is in accordance with our /b opinion. Ultimately, b a Divine Voice emerged and proclaimed: /b Both b these and those are the words of the living God. However, the i halakha /i is in accordance with /b the opinion of b Beit Hillel. /b ,The Gemara asks: b Since both these and those are the words of the living God, why were Beit Hillel privileged to /b have b the i halakha /i established in accordance with their /b opinion? The reason is b that they were agreeable and forbearing, /b showing restraint when affronted, and when they taught the i halakha /i they would b teach /b both b their /b own b statements and the statements of Beit Shammai. Moreover, /b when they formulated their teachings and cited a dispute, b they prioritized the statements of Beit Shammai to their /b own b statements, /b in deference to Beit Shammai., b As /b in the mishna b that we learned: /b In the case of b one whose head and most of his body were in the i sukka /i , but his table was in the house, Beit Shammai deem /b this i sukka /i b invalid; and Beit Hillel deem it valid. Beit Hillel said to Beit Shammai: Wasn’t there an incident in which the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥa ben HaḤoranit, and they found him sitting /b with b his head and most of his body in the i sukka /i , but his table was in the house? Beit Shammai said to them: From there /b do you seek to adduce b a proof? /b Those visitors, b too, said to him: If that was /b the manner in which b you were accustomed /b to perform the mitzva, b you have never fulfilled the mitzva of i sukka /i in /b all b your days. /b It is apparent from the phrasing of the mishna that when the Sages of Beit Hillel related that the Elders of Beit Shammai and the Elders of Beit Hillel visited Rabbi Yoḥa ben HaḤoranit, they mentioned the Elders of Beit Shammai before their own Elders.,This is b to teach you that anyone who humbles himself, the Holy One, Blessed be He, exalts him, and anyone who exalts himself, the Holy One, Blessed be He, humbles him. Anyone who seeks greatness, greatness flees from him, and, /b conversely, b anyone who flees from greatness, greatness seeks him. And anyone who /b attempts to b force the moment /b and expends great effort to achieve an objective precisely when he desires to do so, b the moment forces him /b too, and he is unsuccessful. b And /b conversely, b anyone who /b is patient and b yields to the moment, the moment stands /b by b his /b side, and he will ultimately be successful., b The Sages taught /b the following i baraita /i : b For two and a half years, Beit Shammai and Beit Hillel disagreed. These say: It would have been preferable had man not been created than to have been created. And those said: It is preferable for man to have been created than had he not been created. /b Ultimately, b they were counted and concluded: It would have been preferable had man not been created than to have been created. /b However, b now that he has been created, he should examine his actions /b that he has performed and seek to correct them. b And some say: He should scrutinize his /b planned b actions /b and evaluate whether or not and in what manner those actions should be performed, so that he will not sin., strong MISHNA: /strong b The /b cross b beam, which /b the Sages b stated /b may be used to render an alleyway fit for one to carry within it, must be b wide enough to receive /b and hold b a small brick. And /b this b small brick /b is b half a large brick, /b which measures b three handbreadths, /b i.e., a handbreadth and a half. b It is sufficient that the /b cross b beam will be a handbreadth in width, /b not a handbreadth and a half, b enough to hold a small brick across its width. /b ,And the cross beam must be b wide enough to hold a small brick /b and also b sturdy enough to hold a small brick /b and not collapse. b Rabbi Yehuda says: /b If it is b wide /b enough to hold the brick, b even though it is not sturdy /b enough to actually support it, it is sufficient. Therefore, even if the cross beam b is /b made b of straw or reeds, one considers it as though it were /b made b of metal. /b ,If the cross beam is b curved, /b so that a small brick cannot rest on it, b one considers it as though it were straight; /b if it is b round, one considers it as though it were square. /b The following principle was stated with regard to a round cross beam: b Any /b beam b with a circumference of three handbreadths is a handbreadth in width, /b i.e., in diameter.

20. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 241, 242

75b. אבל במומין שבגלוי אינו יכול לטעון ואם יש מרחץ באותה העיר אף מומין שבסתר אינו יכול לטעון מפני שהוא בודקה בקרובותיו:, big strongגמ׳ /strong /big טעמא דמייתי האב ראיה הא לא מייתי האב ראיה הבעל מהימן מני רבי יהושע היא דאמר לא מפיה אנו חיין,אימא סיפא נכנסה לרשות הבעל הבעל צריך להביא ראיה טעמא דמייתי הבעל ראיה הא לא מייתי הבעל ראיה האב מהימן אתאן לר"ג דאמר נאמנת א"ר אלעזר תברא מי ששנה זו לא שנה זו,אמר רבא לא תימא רבי יהושע לא אזיל בתר חזקה דגופא כלל אלא כי לא אזיל ר' יהושע בתר חזקה דגופא היכא דאיכא חזקה דממונא,אבל היכא דליכא חזקה דממונא אזיל רבי יהושע בתר חזקה דגופא דתניא אם בהרת קודם לשער לבן טמא אם שער לבן קודם לבהרת טהור ספק טמא ור' יהושע אומר כהה מאי כהה אמר רבה כהה טהור,רבא אמר רישא כאן נמצאו וכאן היו סיפא נמי כאן נמצאו וכאן היו,איתיביה אביי נכנסה לרשות הבעל הבעל צריך להביא ראיה שעד שלא תתארס היו בה מומין אלו והיה מקחו מקח טעות עד שלא תתארס אין משתתארס לא ואמאי לימא כאן נמצאו וכאן היו,א"ל משנתארסה משום דאיכא למימר חזקה אין אדם שותה בכוס אא"כ בודקו והאי ראה וניפייס הוא,אי הכי עד שלא תתארס נמי אלא אמרינן חזקה אין אדם מיפייס במומין הכא נמי חזקה אין אדם מיפייס במומין,אלא משנתארסה משום דאיכא תרתי חזקה העמד הגוף על חזקתו וחזקה אין אדם שותה בכוס אא"כ בודקו והאי ראה וניפייס הוא מאי אמרת חזקה אין אדם מיפייס במומין הוי

75b. b But with regard to visible blemishes, he cannot claim /b that the betrothal was in error, as he presumably saw and accepted them before the betrothal. b And if there is a bathhouse in the city, /b where all the women go to bathe, b even /b with regard to b hidden blemishes he cannot /b make this b claim, because he examines her through /b the agency of b his female relatives. /b He would have asked one of his relatives to look over the woman he is about to marry., strong GEMARA: /strong The mishna states that if the woman had blemishes while she was in her father’s house, the father must bring proof that they developed after the betrothal. The Gemara infers: b The reason /b the father’s claim is accepted is due to the fact b that the father brings proof, but if the father does not bring proof /b then b the husband is deemed credible /b when he claims the betrothal was a mistaken transaction because the blemishes predated it. The Gemara asks: In accordance with b whose /b opinion is this mishna? b It is /b the opinion of b Rabbi Yehoshua, who said /b in a mishna (12a) with regard to a case when the wife claims that she was raped after her betrothal while her husband says it happened beforehand, that b we don’t live from, /b i.e., we don’t rely on the words of b her mouth, /b but rather she must substantiate her claim.,The Gemara continues: Now b say the latter clause /b of the mishna: If she had b entered the husband’s domain, the husband must bring proof. /b Again the Gemara infers: b The reason /b his claim is accepted b is /b due to the fact b that the husband brings proof, but if the husband does not bring proof /b then b the father is deemed credible. We arrive at /b the opinion of b Rabban Gamliel, who said /b that the woman is b deemed credible /b when she says that the incident occurred after the betrothal. Consequently, the first and last clauses of the mishna appear to contradict one another. b Rabbi Elazar said: /b This mishna is b disjointed, /b and does not follow a single opinion; the i tanna /i b who taught this /b i halakha /i b did not teach that /b i halakha /i ., b Rava said: Do not say /b that b Rabbi Yehoshua does not follow the presumptive status of the body at all, /b that is, it should not be assumed that Rabbi Yehoshua fundamentally rejects the idea that one’s body is presumed to remain in its initial, intact state until proven otherwise. b Rather, /b say b that Rabbi Yehoshua does not follow the presumptive status of the body /b only b when there is an /b opposing claim of b monetary possession. /b An example of this is the case in the mishna where the woman seeks to extract money from her husband for payment of her marriage contract by claiming that she was raped after the betrothal. Since acceptance of her claim would mean her husband has to pay, Rabbi Yehoshua maintains that the presumptive status of her body alone is not sufficient., b But when there is no possession of money, /b as in the mishna, b Rabbi Yehoshua /b does in fact b follow the presumptive status of the body. As it is taught /b in a i baraita /i with regard to the halakhot of leprosy: b If /b the b bright white /b leprous b spot preceded the white hair /b then the one afflicted is b ritually impure; if the white hair preceded the bright white spot /b he is b pure. /b If it is b uncertain /b which came first, he is b impure. And Rabbi Yehoshua says: Dull. /b They asked: b What is /b the meaning of b dull? Rabba said /b that b dull /b means it is b ritually pure, /b as though the plague was of a dull shade, which is not impure. This shows that in an uncertain case where there is no issue of monetary possession, Rabbi Yehoshua accepts the presumptive status of the body, and therefore, the one afflicted is ritually pure., b Rava said /b a different answer to the contradiction in the mishna: In the b first clause /b of the mishna, where the blemishes were discovered while she was still in her father’s house, the assumption is that since b they were discovered here, they were /b also created b here. /b In other words, since the blemishes were found while she was still in her father’s house, there is a presumption that they were also present at the earlier stage, prior to the betrothal. Consequently, the burden of proof is on the father who claims the blemishes developed at a later stage. In the b latter clause /b of the mishna b as well, /b since the blemishes were discovered when she was in the husband’s house, it is assumed that since b they were discovered here, /b in the husband’s domain, b they were /b also created b here, /b after the marriage., b Abaye raised an objection to /b Rava’s opinion from the mishna: If she had b entered the husband’s domain /b when the blemishes were discovered, b the husband must bring proof that she had these blemishes before she was betrothed, and /b therefore b his transaction /b of betrothal b was a mistaken transaction. /b The Gemara infers: If he brought proof that these blemishes were there b before she was betrothed /b then b yes, /b his claim is accepted, but if he proved that the blemishes were present b from /b a point in time after b she was betrothed, /b even if she was still in her father’s house, his claim is b not /b accepted. b But why? /b Even if his proof concerns the period after the betrothal, b let us say /b that since b they were discovered here, they were /b also created b here, /b and she presumably had these blemishes before the betrothal.,Rava b said to him: /b With regard to a case where the blemishes were found to have been present b from /b a point in time after b she was betrothed, /b there is a reason why one does not assume that they were there beforehand: b Because it can be said /b that there is b a presumption /b that b a person does not drink from a cup unless he /b first b examines it. /b In other words, one does not betroth a woman unless he first investigates her to determine if she is acceptable to him. b And /b consequently b this /b man b has /b undoubtedly b seen /b her blemishes b and been appeased /b about them. Therefore, in the event that the blemishes did exist at the time of betrothal, it can be assumed that the husband knew about them and accepted the situation.,The Gemara raises a difficulty: b If that is so, /b then even if he brought proof that the blemishes existed b before she was betrothed, /b we should b also /b rely on the above presumption and say that he must have been aware of them and betrothed her regardless. But this is not the i halakha /i . b Rather, /b it must be that b we say /b there is an opposing b presumption /b that b a person does not become appeased with regard to blemishes. /b Therefore, it must be proven that he saw these blemishes and did not object. b Here too, /b we should say there is a b presumption /b that b a person does not become appeased with regard to blemishes. /b , b Rather, /b the mishna must be explained differently: If he brought proof that she had these blemishes b from /b a point in time after b she was betrothed, /b his claim of a mistaken betrothal is not accepted b because there are two /b presumptions opposing it. There is a b presumption /b of: b Establish the /b state of the woman’s b body /b according b to its presumptive, /b unblemished b status /b and consequently assume that the blemishes were not present at the time of betrothal, b and /b additionally there is the b presumption /b that b a person does not drink from a cup unless he /b first b examines it, and this /b man b has /b undoubtedly b seen /b her blemishes b and been appeased. What do you say /b in opposition to this argument, that there is a b presumption /b that b a man does not become appeased with regard to blemishes? /b Even so, b it is /b

21. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 242

68a. והא ר' עקיבא מר' יהושע גמיר לה והתניא כשחלה ר' אליעזר נכנסו ר' עקיבא וחביריו לבקרו הוא יושב בקינוף שלו והן יושבין בטרקלין שלו,ואותו היום ע"ש היה ונכנס הורקנוס בנו לחלוץ תפליו גער בו ויצא בנזיפה אמר להן לחביריו כמדומה אני שדעתו של אבא נטרפה אמר להן דעתו ודעת אמו נטרפה היאך מניחין איסור סקילה ועוסקין באיסור שבות,כיון שראו חכמים שדעתו מיושבת עליו נכנסו וישבו לפניו מרחוק ד' אמות,א"ל למה באתם א"ל ללמוד תורה באנו א"ל ועד עכשיו למה לא באתם א"ל לא היה לנו פנאי אמר להן תמיה אני אם ימותו מיתת עצמן אמר לו ר' עקיבא שלי מהו אמר לו שלך קשה משלהן,נטל שתי זרועותיו והניחן על לבו אמר אוי לכם שתי זרועותיי שהן כשתי ספרי תורה שנגללין הרבה תורה למדתי והרבה תורה לימדתי הרבה תורה למדתי ולא חסרתי מרבותי אפילו ככלב המלקק מן הים הרבה תורה לימדתי ולא חסרוני תלמידי אלא כמכחול בשפופרת,ולא עוד אלא שאני שונה שלש מאות הלכות בבהרת עזה ולא היה אדם ששואלני בהן דבר מעולם ולא עוד אלא שאני שונה שלש מאות הלכות ואמרי לה שלשת אלפים הלכות בנטיעת קשואין ולא היה אדם שואלני בהן דבר מעולם חוץ מעקיבא בן יוסף,פעם אחת אני והוא מהלכין היינו בדרך אמר לי רבי למדני בנטיעת קשואין אמרתי דבר אחד נתמלאה כל השדה קשואין אמר לי רבי למדתני נטיעתן למדני עקירתן אמרתי דבר אחד נתקבצו כולן למקום אחד,אמרו לו הכדור והאמוס והקמיע וצרור המרגליות ומשקולת קטנה מהו אמר להן הן טמאין וטהרתן במה שהן,מנעל שעל גבי האמוס מהו אמר להן הוא טהור ויצאה נשמתו בטהרה עמד רבי יהושע על רגליו ואמר הותר הנדר הותר הנדר,למוצאי שבת פגע בו רבי עקיבא מן קיסרי ללוד היה מכה בבשרו עד שדמו שותת לארץ פתח עליו בשורה ואמר (מלכים ב ב, יב) אבי אבי רכב ישראל ופרשיו הרבה מעות יש לי ואין לי שולחני להרצותן,אלמא מרבי אליעזר גמרה גמרה מרבי אליעזר ולא סברה הדר גמרה מרבי יהושע ואסברה ניהליה,היכי עביד הכי והאנן תנן העושה מעשה חייב להתלמד שאני דאמר מר (דברים יח, ט) לא תלמד לעשות לעשות אי אתה למד אבל אתה למד להבין ולהורות:, br br big strongהדרן עלך ארבע מיתות /strong /big br br

22. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •friedman, shamma Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 242

10a. דכתיב (הושע ו, ח) גלעד קרית פועלי און עקובה מדם מאי עקובה מדם א"ר אלעזר שהיו עוקבין להרוג נפשות,ומאי שנא מהאי גיסא ומהאי גיסא דמרחקי ומאי שנא מציעאי דמקרבי,אמר אביי בשכם נמי שכיחי רוצחים דכתיב (הושע ו, ט) וכחכי איש גדודים חבר כהנים דרך ירצחו שכמה וגו' מאי חבר כהנים א"ר אלעזר שהיו מתחברין להרוג נפשות ככהנים הללו שמתחברין לחלוק תרומות בבית הגרנות,ותו ליכא והא כתיב (במדבר לה, ו) ועליהם תתנו ארבעים ושתים עיר אמר אביי הללו קולטות בין לדעת בין שלא לדעת הללו לדעת קולטות שלא לדעת אינן קולטות,וחברון עיר מקלט הוא והכתיב (שופטים א, כ) ויתנו לכלב את חברון כאשר דבר משה אמר אביי פרוודהא דכתיב (יהושע כא, יב) ואת שדה העיר ואת חצריה נתנו לכלב בן יפנה,וקדש עיר מקלט הואי והכתיב (יהושע יט, לה) וערי מבצר הצדים צר וחמת רקת וכנרת [וגו'] וקדש ואדרעי ועין חצור ותניא ערים הללו אין עושין אותן לא טירין קטנים ולא כרכים גדולים אלא עיירות בינוניות אמר רב יוסף תרתי קדש הואי אמר רב אשי כגון סליקום ואקרא דסליקום,גופא ערים הללו אין עושין אותן לא טירין קטנים ולא כרכין גדולים אלא עיירות בינוניות ואין מושיבין אותן אלא במקום מים ואם אין שם מים מביאין להם מים ואין מושיבין אותן אלא במקום שווקים ואין מושיבין אותן אלא במקום אוכלוסין נתמעטו אוכלוסיהן מוסיפין עליהן נתמעטו דיוריהן מביאין להם כהנים לוים וישראלים,ואין מוכרין בהן לא כלי זיין ולא כלי מצודה דברי רבי נחמיה וחכמים מתירין ושוין שאין פורסין בתוכן מצודות ואין מפשילין לתוכן חבלים כדי שלא תהא רגל גואל הדם מצויה שם,א"ר יצחק מאי קרא (דברים ד, מב) ונס אל אחת מן הערים האל וחי עביד ליה מידי דתהוי ליה חיותא,תנא תלמיד שגלה מגלין רבו עמו שנאמר וחי עביד ליה מידי דתהוי ליה חיותא אמר ר' זעירא מכאן שלא ישנה אדם לתלמיד שאינו הגון,א"ר יוחנן הרב שגלה מגלין ישיבתו עמו איני והא א"ר יוחנן מנין לדברי תורה שהן קולטין שנאמר (דברים ד, מג) את בצר במדבר וגו' [וכתיב בתריה] (דברים ד, מד) וזאת התורה,לא קשיא הא בעידנא דעסיק בה הא בעידנא דלא עסיק בה,ואי בעית אימא מאי קולטין ממלאך המות כי הא דרב חסדא הוה יתיב וגריס בבי רב ולא הוה קא יכול שליחא [דמלאכא דמותא] למיקרב לגביה דלא הוה שתיק פומיה מגירסא סליק ויתיב אארזא דבי רב פקע ארזא ושתיק ויכיל ליה,א"ר תנחום בר חנילאי מפני מה זכה ראובן לימנות בהצלה תחלה מפני שהוא פתח בהצלה תחלה שנאמר (בראשית לז, כא) וישמע ראובן ויצילהו מידם,דרש רבי שמלאי מאי דכתיב (דברים ד, מא) אז יבדיל משה שלש ערים בעבר הירדן מזרחה [שמש] אמר לו הקב"ה למשה הזרח שמש לרוצחים איכא דאמרי א"ל הזרחת שמש לרוצחים,דרש רבי סימאי מאי דכתיב (קהלת ה, ט) אוהב כסף לא ישבע כסף ומי אוהב בהמון לא תבואה אוהב כסף לא ישבע כסף זה משה רבינו שהיה יודע שאין שלש ערים שבעבר הירדן קולטות עד שלא נבחרו שלש בארץ כנען ואמר מצוה שבאה לידי אקיימנה,ומי אוהב בהמון לא תבואה למי נאה ללמד בהמון מי שכל תבואה שלו והיינו דא"ר אלעזר מאי דכתיב (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה (ללמד) [למלל] גבורות ה' מי שיכול להשמיע כל תהלתו,ורבנן ואיתימא רבה בר מרי אמר מי אוהב בהמון לו תבואה כל האוהב (למלמד) בהמון לו תבואה יהבו ביה רבנן עינייהו ברבא בריה דרבה,(סימן אשי ללמוד רבינא ללמד),רב אשי אמר כל האוהב ללמוד בהמון לו תבואה והיינו דא"ר יוסי בר' חנינא מאי דכתיב (ירמיהו נ, לו) חרב אל הבדים ונואלו חרב על צוארי שונאיהם של ת"ח שיושבין ועוסקין בתורה בד בבד ולא עוד אלא שמטפשין כתיב הכא ונואלו וכתיב התם (במדבר יב, יא) אשר נואלנו ולא עוד אלא שחוטאין שנאמר ואשר חטאנו ואיבעית אימא מהכא (ישעיהו יט, יג) נואלו שרי צוען,רבינא אמר כל האוהב ללמד בהמון לו תבואה והיינו דאמר רבי הרבה תורה למדתי מרבותי ומחבירי יותר מהם ומתלמידי יותר מכולן,א"ר יהושע בן לוי מאי דכתיב (תהלים קכב, ב) עומדות היו רגלינו בשעריך ירושלם מי גרם לרגלינו שיעמדו במלחמה שערי ירושלם שהיו עוסקים בתורה,וא"ר יהושע בן לוי מאי דכתיב (תהלים קכב, א) שיר המעלות לדוד שמחתי באומרים לי בית ה' נלך אמר דוד לפני הקדוש ברוך הוא רבש"ע שמעתי בני אדם שהיו אומרים מתי ימות זקן זה ויבא שלמה בנו ויבנה בית הבחירה ונעלה לרגל ושמחתי אמר לו הקב"ה (תהלים פד, יא) כי טוב יום בחצריך מאלף טוב לי יום אחד שאתה עוסק בתורה לפני מאלף עולות שעתיד שלמה בנך להקריב לפני על גבי המזבח:,ומכוונות להם דרכים וכו': תניא ר' אליעזר בן יעקב אומר

10a. Therefore, a greater number of cities of refuge per capita were required there, b as it is written: “Gilead is a city of those who work iniquity; it is covered [ i akuba /i ] with blood” /b (Hosea 6:8). b What /b is the meaning of: b Covered [ i akuba /i ] with blood? Rabbi Elazar says: /b It means b that they would set an ambush [ i okevin /i ] to kill people. /b ,The Gemara asks: b And what is different /b about the cities of refuge closest to the border on b this /b southern b side /b of the country b and from /b the border on b that /b northern b side /b of the country, b that are distanced /b one-quarter of the length of Eretz Yisrael from the border, b and what is different /b about the city of refuge in the b middle /b of the country, b which is /b relatively b close /b to any potential murderers? The maximum distance that one would need to travel to reach the middle city is one-half the distance from the northern and southern borders to their respective cities of refuge., b Abaye said: Murderers are also common in Shechem, as it is written: “And as troops of robbers wait for a man, so does the band of priests; they murder in the way toward Shechem, /b yes, they commit enormity” (Hosea 6:9). b What /b is the meaning of b “the band of priests”? Rabbi Elazar says: /b It means b that /b the people b would band together to kill people, like those priests who band together to distribute i teruma /i /b among themselves b in the granaries. /b ,The Gemara asks: b And are there no more /b cities of refuge beyond these six? b But isn’t it written: /b “And the cities that you shall give to the Levites: The six cities of refuge you shall give for the murderer to flee there, b and beyond them you shall give forty-two cities” /b (Numbers 35:6), indicating that the status of all the Levite cities is that of cities of refuge? b Abaye said: /b With regard to b these /b six cities designated specifically for this purpose, unintentional murderers in need of refuge are b admitted /b there b whether /b they entered the cities b deliberately, /b aware that they are cities of refuge, or b whether /b they entered b inadvertently. /b By contrast, with regard to b those /b forty-two Levite cities, unintentional murderers are b admitted /b only if they entered the cities b deliberately, /b but if they entered the cities b inadvertently, /b they are b not admitted /b to the cities.,The Gemara asks: b And is Hebron a city of refuge? But isn’t it written: “And they gave Hebron to Caleb, as Moses had spoken” /b (Judges 1:20)? This indicates that Hebron belonged to Caleb from the tribe of Judah, and it was not a Levite city. b Abaye said: Its suburbs [ i parvadaha /i ] /b were given to Caleb; the city itself was a city of priests, b as it is written /b in the context of the distribution of the Levite cities: “And they gave them Kiryat Arba…which is Hebron… b and the field of the city and its courtyards they gave to Caleb, son of Jephunneh” /b (Joshua 21:11–12).,The Gemara further asks: b And is Kadesh a city of refuge? But isn’t it written: “And the fortified cities were Ziddim Zer, and Hammath, Rakkath, and Chinnereth…and Kedesh and Edrei and En Hazor” /b (Joshua 19:35–37), b and it is taught /b in a i baraita /i : With regard to b these cities /b of refuge, b one does not establish them /b in b small settlements [ i tirin /i ] or /b in b large cities; rather, /b one establishes them in b intermediate /b -sized b towns? /b Apparently, Kadesh was a large, fortified city. b Rav Yosef said: There were two /b cities named b Kedesh, /b and the one listed among the fortified cities in the book of Joshua is not the one that was a city of refuge. b Rav Ashi said: /b The listing of Kadesh among the fortified cities is not difficult, as it is b similar to /b the two adjacent yet separate cities of b Selikum and the fortification [ i ve’akra /i ] of Selikum. /b Likewise, there was the fortified city of Kadesh, mentioned in Joshua, and the city itself, which was an intermediate city that served as city of refuge.,§ The Gemara discusses b the /b matter b itself, /b and it cites the complete i baraita /i : With regard to b these cities /b of refuge, b one does not establish them /b in b small settlements or /b in b large cities; rather, /b one establishes them in b intermediate- /b sized b towns. And one establishes them only in a place /b where b water /b is available, b and if there is no water /b available b there, /b as there is no spring accessible from the city, b one brings them water /b by digging a canal. b And one establishes them only in a place /b where there are b markets, and one establishes them only in a populated place, /b where there are many people who regularly frequent the town. If the b population /b of the surrounding areas b diminishes, one adds to it. /b If the number of b residents /b in the city of refuge itself b diminishes, one brings /b new residents to the city, among them b priests, Levites, and Israelites. /b ,The i baraita /i continues: b And one may not sell weapons or hunting tools /b in the cities of refuge, to prevent the blood redeemer from gaining access to means that he could exploit to kill the unintentional murderer who fled to the city of refuge; this is b the statement of Rabbi Neḥemya. And the Rabbis permit /b selling weapons and hunting tools. b And /b Rabbi Neḥemya and the Rabbis b agree that one may not spread nets in /b the cities of refuge, b nor may they braid [ i mafshilin /i ] ropes in /b those cities, b so that the foot of the blood redeemer will not be found there. /b If the blood redeemer were to enter the city of refuge to purchase nets or ropes, he is apt to encounter the murderer and kill him., b Rabbi Yitzḥak says: What is the verse /b from which these matters are derived? It is written: b “And he shall flee to one of these cities and live” /b (Deuteronomy 4:42), meaning: b Perform some /b actions b for /b the unintentional murderer so b that /b life in the city of refuge b will be /b conducive to b living for him. /b All these steps are taken to facilitate that objective.,The Sages b taught: /b In the case of b a student who was exiled, his teacher is exiled /b to the city of refuge b with him, /b so that the student can continue studying Torah with him there, b as it is stated: /b “And he shall flee to one of these cities b and live,” /b from which it is derived: b Perform some /b actions b for /b the unintentional murderer so b that /b life in the city b will be /b conducive to b living for him. /b Since Torah study is an integral component of his life, arrangements must be made to ensure continuity in that facet of his existence. b Rabbi Zeira says: From here /b one learns b that a person should not teach a student who is not fit, /b as that may result in the teacher following the student into exile., b Rabbi Yoḥa says: /b In the case of b a teacher /b of Torah b who was exiled, his school is exiled with him. /b The Gemara asks: b Is that so /b that a teacher of Torah is exiled? b But doesn’t Rabbi Yoḥa /b himself b say: From where /b is it derived b that matters of Torah provide refuge, /b i.e., that the blood redeemer may not harm one who is engaged in Torah? It is derived from a verse, b as it is stated: “Bezer in the wilderness, /b in the flatlands, for the Reubenites; and Ramoth in Gilead, for the Gadites; and Golan in Bashan, for the Manassites” (Deuteronomy 4:43), in the list of cities of refuge designated by Moses, b and it is written thereafter: “And this is the Torah” /b (Deuteronomy 4:44). Based on that juxtaposition it is derived that the status of Torah is like that of a city of refuge.,The Gemara answers: This is b not difficult, /b as b this /b statement of Rabbi Yoḥa, that the status of Torah is like that of a city of refuge, is referring to Torah b at the time that one is engaged in its /b study, and b that /b statement of Rabbi Yoḥa, that the teacher of Torah must take his school to the city of refuge, is referring to the teacher of Torah b at the time that he is not engaged in its /b study. His mere presence in a city of refuge provides him with continuous protection., b And if you wish, say: What /b is the meaning of Rabbi Yoḥa’s statement that matters of Torah b provide refuge? /b It means protection, but not for an unintentional murderer from the blood redeemer; rather, it means protection b from the Angel of Death. /b This is b as /b it was in b this /b incident b where Rav Ḥisda was sitting and studying in the study hall of Rav and the agent of the Angel of Death was unable to approach him /b and take his life b because his mouth was not silent from his study /b for even a moment. The agent b ascended and sat on the cedar /b tree b of the study hall of Rav. The cedar /b tree b broke and Rav Ḥisda was /b momentarily b silent, /b startled by the sudden noise, b and /b the agent of the Angel of Death b overcame him. /b Apparently, matters of Torah provide protection from the Angel of Death only when one is actively engaged in their study.,§ b Rabbi Tanḥum bar Ḥanilai says: For what /b reason b was Reuben privileged to be enumerated first in the rescue, /b as the first city of refuge listed is Bezer (see Deuteronomy 4:43), which is located in the tribal portion of Reuben? It is b due to /b the fact b that he began the rescue /b of Joseph b first, as it is stated: “And Reuben heard and delivered him from their hands” /b (Genesis 37:21)., b Rabbi Simlai taught: What /b is the meaning of that b which is written: “Then Moses separated three cities beyond the Jordan, to the east of the sun [ i mizreḥa shamesh /i ]” /b (Deuteronomy 4:41)? b The Holy One, Blessed be He, said to Moses: Shine the sun [ i hazraḥ shemesh /i ] for murderers, /b i.e., provide them with the hope of rescue. b Some say /b that God b said to /b Moses: In designating these cities of refuge b you have shined the sun for murderers. /b ,On a related note, b Rabbi Simai taught: What /b is the meaning of that b which is written: “He who loves silver shall not be satisfied with silver; nor he who loves abundance with increase” /b (Ecclesiastes 5:9)? b “He who loves silver shall not be satisfied with silver”; this /b is a reference to b Moses our teacher, /b whose love of mitzvot was so great b that /b although b he knew that /b an unintentional murderer b would not be admitted to the three cities /b of refuge b that were in /b the east b bank of the Jordan until /b the b three /b cities of refuge b that /b were b in the land of Canaan were selected, and /b that his designation of cities of refuge would have no practical ramifications in his lifetime, b he /b nevertheless b said: /b When there is b a mitzva that has come my way, I will fulfill it. /b ,The next phrase in that verse: b “Nor he who loves abundance with increase,” /b is also interpreted as referring to Torah: b For whom is it fitting to teach an abundance /b of people? b One /b for b whom all /b its b increase belongs to him, /b i.e., one who knows all the content of the Torah is worthy of teaching it in public. b And that is /b identical to that b which Rabbi Elazar says: What /b is the meaning of that b which is written: “Who can express the mighty acts of God, or make all His praise heard” /b (Psalms 106:2)? b For whom is it fitting to express the mighty acts of God? /b It is b one who can make all His praise heard. /b One who knows only part of it is unfit to teach the multitudes., b And the Rabbis /b say, b and some say Rabba bar Mari says, /b that the passage b “nor he who loves abundance with increase” /b means b whoever loves /b a Torah scholar b who teaches in /b the presence of b an abundance /b of people, b to him shall be increase, /b i.e., sons who are Torah scholars. The Gemara relates: When they heard that interpretation, b the Sages cast their eyes upon Rava, son of Rabba, /b who loved Torah scholars who disseminate Torah, and he was blessed with sons who were Torah scholars.,The Gemara provides b a mnemonic /b for the ensuing interpretations of the second part of the verse cited earlier (Ecclesiastes 5:9): b Ashi to study, Ravina to teach. /b , b Rav Ashi says: Anyone who loves to study in abundance, /b i.e., with many colleagues, b to him shall be increase, /b i.e., he will succeed in his studies. b And that is /b parallel to that b which Rabbi Yosei, son of Rabbi Ḥanina, says: What /b is the meaning of that b which is written: “A sword is upon the i baddim /i , i veno’alu /i ” /b (Jeremiah 50:36)? It is fitting that b a sword /b be placed b on the necks of the enemies of Torah scholars, /b a euphemism for Torah scholars, b who sit and engage in /b the study of b the Torah individually [ i bad bevad /i ]. Moreover, they grow foolish /b through individual study, as b it is written here: i Veno’alu /i , and it is written there: “For we have been foolish [ i no’alnu /i ]” /b (Numbers 12:11). b Moreover, they /b thereby b sin, as it is stated /b immediately thereafter: b “And for we have sinned.” And if you wish, say /b that b from here /b it is derived that i no’alu /i means sinned: b “The ministers of Zoan have sinned [ i no’alu /i ]” /b (Isaiah 19:13)., b Ravina says /b that there is a different interpretation of the verse cited earlier (Ecclesiastes 5:9): b Anyone who loves to teach in abundance, /b before the multitudes, b to him shall be increase, /b as his Torah knowledge is enhanced through those lectures. b And that is /b the parallel to that b which Rabbi /b Yehuda HaNasi b says: Much Torah have I studied from my teachers, and /b I have learned b more from my colleagues /b than b from them, and /b I have learned b more from my students /b than b from all of them. /b ,Apropos the virtue of Torah study, b Rabbi Yehoshua ben Levi says: What /b is the meaning of that b which is written: “Our feet were standing in your gates, Jerusalem” /b (Psalms 122:2)? b What caused our feet to withstand /b the enemies b in war? /b It is b the gates of Jerusalem, where they were engaged in Torah /b study. He interprets the term “in your gates” to mean: Because of your gates, the place of justice and Torah., b And Rabbi Yehoshua ben Levi says: What /b is the meaning of that b which is written: “A song of the ascents to David: I rejoiced when they said to me, let us go to the house of God” /b (Psalms 122:1)? b David said before the Holy One, Blessed be He: Master of the Universe, I heard people who were saying /b in reference to me: b When will this old man die, and Solomon his son will come /b and succeed him b and build the Temple and we will ascend /b there b for the pilgrimage Festival? /b It was common knowledge that the Temple would be constructed by David’s successor. David continued: b And /b despite my pain that I am not privileged to build the Temple, b I rejoiced. The Holy One, Blessed be He, said to him: “For better is one day in your courtyard than one thousand” /b (Psalms 84:11), meaning, b I prefer one day /b during b which you engage in /b the study of b Torah before Me than /b the b one thousand burnt-offerings that your son Solomon is destined to sacrifice before Me upon the altar /b (see I Kings 3:4).,§ The mishna teaches: b And roads were aligned for them /b from this city to that city. b It is taught /b in a i baraita /i that b Rabbi Eliezer ben Ya’akov says: /b

23. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •friedman, shamma Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 241

24. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •friedman, shamma Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 242

69b. אין ישיבה בעזרה אלא למלכי בית דוד בלבד שנאמר (דברי הימים א יז, טז) ויבא המלך דוד וישב לפני ה' כדאמר רב חסדא בעזרת נשים הכא נמי בעזרת נשים,והיכא איתמר דרב חסדא אהא מיתיבי דתניא היכן קורין בו בעזרה ראב"י אומר בהר הבית שנאמר (נחמיה ח, ג) ויקרא בו לפני הרחוב אשר לפני שער המים ואמר רב חסדא בעזרת נשים,(נחמיה ח, ו) ויברך עזרא את ה' האלהים הגדול מאי גדול אמר רב יוסף אמר רב שגדלו בשם המפורש רב גידל אמר (דברי הימים א טז, לו) ברוך ה' אלהי ישראל מן העולם ועד העולם,אמר ליה אביי לרב דימי ודילמא שגידלו בשם המפורש א"ל אין אומרים שם המפורש בגבולים,ולא והכתיב (נחמיה ח, ד) ויעמוד עזרא הסופר על מגדל עץ אשר עשו לדבר ואמר רב גידל שגדלו בשם המפורש הוראת שעה היתה,(נחמיה ט, ד) ויצעקו אל ה' אלהים בקול גדול מאי אמור אמר רב ואיתימא ר' יוחנן בייא בייא היינו האי דאחרביה למקדשא וקליה להיכליה וקטלינהו לכולהו צדיקי ואגלינהו לישראל מארעהון ועדיין מרקד בינן כלום יהבתיה לן אלא לקבולי ביה אגרא לא איהו בעינן ולא אגריה בעינן,נפל להו פיתקא מרקיעא דהוה כתב בה אמת,אמר רב חנינא שמע מינה חותמו של הקב"ה אמת,אותיבו בתעניתא תלתא יומין ותלתא לילואתא מסרוהו ניהליהו נפק אתא כי גוריא דנורא מבית קדשי הקדשים אמר להו נביא לישראל היינו יצרא דעבודת כוכבים שנאמר (זכריה ה, ח) ויאמר זאת הרשעה,בהדי דתפסוה ליה אשתמיט ביניתא ממזייא ורמא קלא ואזל קליה ארבע מאה פרסי אמרו היכי נעביד דילמא חס ושלום מרחמי עליה מן שמיא אמר להו נביא שדיוהו בדודא דאברא וחפיוהו לפומיה באברא דאברא משאב שאיב קלא שנאמר (זכריה ה, ח) ויאמר זאת הרשעה וישלך אותה אל תוך האיפה וישלך את אבן העופרת אל פיה,אמרו הואיל ועת רצון הוא נבעי רחמי איצרא דעבירה בעו רחמי ואמסר בידייהו,אמר להו חזו דאי קטליתו ליה לההוא כליא עלמא חבשוהו תלתא יומי ובעו ביעתא בת יומא בכל ארץ ישראל ולא אשתכח אמרי היכי נעביד נקטליה כליא עלמא ניבעי רחמי אפלגא פלגא ברקיעא לא יהבי כחלינהו לעיניה ושבקוהו ואהני דלא מיגרי ביה לאיניש בקריבתה,במערבא מתנו הכי רב גידל אמר גדול שגדלו בשם המפורש ורב מתנא אמר (נחמיה ט, לב) האל הגדול הגבור והנורא,והא דרב מתנא מטייא לדרבי יהושע בן לוי דאמר רבי יהושע בן לוי למה נקרא שמן אנשי כנסת הגדולה שהחזירו עטרה ליושנה אתא משה אמר (דברים י, יז) האל הגדול הגבור והנורא אתא ירמיה ואמר נכרים מקרקרין בהיכלו איה נוראותיו לא אמר נורא אתא דניאל אמר נכרים משתעבדים בבניו איה גבורותיו לא אמר גבור,אתו אינהו ואמרו אדרבה זו היא גבורת גבורתו שכובש את יצרו שנותן ארך אפים לרשעים ואלו הן נוראותיו שאלמלא מוראו של הקב"ה היאך אומה אחת יכולה להתקיים בין האומות,ורבנן היכי עבדי הכי ועקרי תקנתא דתקין משה אמר רבי אלעזר מתוך שיודעין בהקב"ה שאמתי הוא לפיכך לא כיזבו בו,וקורא אחרי מות ואך בעשור ורמינהי מדלגין בנביא ואין מדלגין בתורה,לא קשיא כאן בכדי שיפסיק התורגמן כאן בכדי שלא יפסיק התורגמן,והא עלה קתני מדלגין בנביא ואין מדלגין בתורה ועד כמה מדלג בכדי שלא יפסיק התורגמן הא בתורה כלל כלל לא,אמר אביי לא קשיא כאן בענין אחד כאן בשני ענינין,והתניא מדלגין בתורה בענין אחד ובנביא בשני ענינין כאן וכאן בכדי שלא יפסיק התורגמן ואין מדלגין מנביא לנביא ובנביא של שנים עשר מדלגין

69b. b Sitting in the /b Temple b courtyard is /b permitted b only for kings of the House of David, as it is stated: “Then King David went in and sat before the Lord” /b (I Chronicles 17:16)? How, then, could the High Priest have been sitting? The Gemara explains: b As Rav Ḥisda said /b in a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but b in the women’s courtyard. Here, too, /b the reading was b in the women’s courtyard, /b where it is permitted to sit.,§ The Gemara clarifies: b And where was /b this statement b of Rav Ḥisda /b originally b stated? /b It was stated b in relation to the following: /b The Sages b raised an objection /b based on that b which was taught /b in a i baraita /i : b Where did they read /b the Torah scroll in fulfillment of the mitzva of assembly, in which the Torah is publicly read on the i Sukkot /i following the Sabbatical Year? It was read b in the /b Temple b courtyard. Rabbi Eliezer ben Ya’akov says: /b It is read b on the Temple Mount, as it is stated /b concerning the public reading performed by Ezra: b “And he read from it before the wide road that was before the Gate of the Water” /b (Nehemiah 8:3). b And Rav Ḥisda said: /b The courtyard referred to by the first i tanna /i is b the women’s courtyard. /b ,Apropos the verse in Nehemiah, the Gemara interprets an adjacent verse homiletically. It is stated: b “And Ezra blessed the Lord, the great God” /b (Nehemiah 8:6). The Gemara asks: b What is /b the meaning of b “great” /b here? b Rav Yosef said /b that b Rav said: /b It means b that he ascribed greatness to Him by /b enunciating God’s b explicit name. Rav Giddel said: /b He established that one should say at the conclusion of every blessing: b “Blessed be the Lord, God of Israel, from eternity to eternity” /b (I Chronicles 16:36)., b Abaye said to Rav Dimi: /b Why does Rav Giddel interpret it this way? b Perhaps /b the meaning of “great” is b that he ascribed greatness to Him by /b enunciating God’s b explicit name? /b Rav Dimi b said to him: The explicit name may not be enunciated in the provinces, /b i.e., outside the Temple courtyard.,The Gemara asks: b And /b is this really b not /b permitted? b Isn’t it written: “And Ezra the Scribe stood upon a pulpit of wood, which they had made for the purpose... /b and Ezra blessed the Lord, the great God” (Nehemiah 8:4-6); b and Rav Giddel said: /b “Great” in this verse means b that he ascribed greatness to Him by /b enunciating God’s b explicit name. /b Since this event took place outside the Temple (see Nehemiah 8:3), it suggests that God’s explicit name may indeed be enunciated outside the Temple. The Gemara answers: That cannot be proven from here because the permission to use God’s explicit name in that context b was a provisional edict /b issued in exigent circumstances, since the people had uniquely come together in a prayerful commitment to God.,The Gemara recounts the event described in the verses: The verse states: b And they cried with a loud voice to the Lord /b their b God /b (Nehemiah 9:4). b What was said? Rav said, and some say /b it was b Rabbi Yoḥa /b who said: b Woe, woe. It is this, /b i.e., the evil inclination for idol worship, b that destroyed the Temple, and burned its Sanctuary, and murdered all the righteous ones, and caused the Jewish people to be exiled from their land. And it still dances among us, /b i.e., it still affects us. b Didn’t You give it to us solely for the purpose of /b our b receiving reward /b for overcoming it? b We do not want it, and we do not want its reward. /b We are prepared to forgo the potential rewards for overcoming the evil inclination as long as it departs from us.,In response to their prayer b a note fell to them from the heavens upon which was written: Truth, /b indicating that God accepted their request.,The Gemara makes a parenthetical observation. b Rav Ḥanina said: Learn from this /b that b the seal of the Holy One, Blessed be He, is truth. /b ,In response to the indication of divine acceptance, b they observed a fast for three days and three nights, and He delivered /b the evil inclination b to them. A form of a fiery lion cub came forth from the chamber of the Holy of Holies. /b Zechariah b the prophet said to the Jewish people: This is the /b evil b inclination for idol worship, as it is stated /b in the verse that refers to this event: b “And he said: This is the evil one” /b (Zechariah 5:8). The use of the word “this” indicates that the evil inclination was perceived in a physical form., b When they caught hold of it one of its hairs fell, and it let out a shriek /b of pain b that was heard for four hundred parasangs. They said: What /b should b we do /b to kill it? b Perhaps, Heaven forfend, they will have mercy upon him from Heaven, /b since it cries out so much. b The prophet said to them: Throw it into a container /b made b of lead and seal the opening with lead, since lead absorbs sound. As it is stated: “And he said: This is the evil one. And he cast it down into the midst of the measure, and he cast a stone of lead upon its opening” /b (Zechariah 5:8). They followed this advice and were freed of the evil inclination for idol worship.,When they saw that the evil inclination for idol worship was delivered into their hands as they requested, the Sages b said: Since it is an auspicious time, let us pray also concerning the /b evil b inclination for sin /b in the area of sexual relationships. b They prayed, and it was /b also b delivered into their hands. /b ,Zechariah the prophet b said to them: See /b and understand b that if you kill /b this evil inclination b the world will be destroyed /b because as a result there will also no longer be any desire to procreate. They followed his warning, and instead of killing the evil inclination b they imprisoned it for three days. /b At that time, people b searched for a fresh egg throughout all of Eretz Yisrael and could not find /b one. Since the inclination to reproduce was quashed, the chickens stopped laying eggs. b They said: What /b should b we do? /b If b we kill it, the world will be destroyed. /b If b we pray for half, /b i.e., that only half its power be annulled, nothing will be achieved because b Heaven does not grant half /b gifts, only whole gifts. What did they do? b They gouged /b out b its eyes, /b effectively limiting its power, b and set it free. And /b this b was effective /b to the extent b that a person is no /b longer b aroused to /b commit incest with b his /b close b relatives. /b ,The Gemara returns to its discussion of the verse in Nehemiah cited above: b In the West, /b i.e., Eretz Yisrael, b they taught /b the debate concerning the verse “the Lord, the great God” b as follows: Rav Giddel said: “Great” /b means b that he ascribed greatness to Him by /b enunciating God’s b explicit name. And Rav Mattana said: /b They reinserted the following appellations of God into their prayers: b “The great, the mighty, and the awesome God” /b (Nehemiah 9:32).,The Gemara comments: b This /b interpretation that b Rav Mattana /b said b leans to, /b i.e., is consot with, the exposition b of Rabbi Yehoshua ben Levi. As Rabbi Yehoshua ben Levi said: Why are /b the Sages of those generations b called the members of the Great Assembly? /b It is b because they returned the crown /b of the Holy One, Blessed be He, b to its former /b glory. How so? b Moses came /b and b said /b in his prayer: b “The great, the mighty, and the awesomeGod” /b (Deuteronomy 10:17). b Jeremiah /b the prophet b came and said: Gentiles, /b i.e., the minions of Nebuchadnezzar, b are carousing in His sanctuary; where is His awesomeness? /b Therefore, b he did not say awesome /b in his prayer: “The great God, the mighty Lord of Hosts, is His name” (Jeremiah 32:18). b Daniel came /b and b said: Gentiles are enslaving His children; where is His might? /b Therefore b he did not say mighty /b in his prayer: “The great and awesome God” (Daniel 9:4).,The members of the Great Assembly b came and said: On the contrary, this is the might of His might, /b i.e., this is the fullest expression of it, b that He conquers His inclination /b in b that He exercises patience toward the wicked. /b God’s anger is flared by the gentile nations’ enslavement of His people, yet He expresses tremendous might by suppressing His anger and holding back from punishing them immediately. Therefore, it is still appropriate to refer to God as mighty. b And these /b acts also express b His awesomeness: Were it not for the awesomeness of the Holy One, Blessed be He, how could one people, /b i.e., the Jewish people, who are alone and hated by the gentile nations, b survive among the nations? /b ,The Gemara asks: b And the Rabbis, /b i.e., Jeremiah and Daniel, b how could they do this and uproot an ordice instituted by Moses, /b the greatest teacher, who instituted the mention of these attributes in prayer? b Rabbi Elazar said: /b They did so b because they knew of the Holy One Blessed be He, that He is truthful /b and hates a lie. b Consequently, they did not speak falsely about Him. /b Since they did not perceive His attributes of might and awesomeness, they did not refer to them; therefore, they cannot be criticized for doing so.,§ It was taught in the mishna: b And he reads /b from the scroll the Torah portion beginning with the verse: b “After the death” /b (Leviticus 16:1), b and /b the portion beginning with the verse: b “But on the tenth” /b (Leviticus 23:26). Although both of these portions appear in the book of Leviticus, they are not adjacent to one another. Perforce, the High Priest skipped the sections in between the two portions. The Gemara b raises a contradiction: /b It is taught in a mishna in tractate i Megilla /i : b One /b may b skip /b sections when reading the i haftara /i b in the Prophets, but one /b may b not skip /b sections when reading b in the Torah. /b ,The Gemara answers: b This is not difficult: There, /b in the mishna in tractate i Megilla /i that teaches that one may not skip, the intention is that one should not skip if the sections are so far apart from one another that the delay caused by doing so will be b of such length that the translator /b who recites the Aramaic translation b will conclude /b his translation before the next section is reached. In that case, the community would have to remain in silence while waiting for the next section to be reached, which is considered disrespectful of the community’s honor. b Here, /b in the case of the mishna, where it is permitted to skip, the delay caused is b of such /b short b length that the translator will /b still b not conclude /b his translation before the new section is reached.,The Gemara challenges this resolution: b But it was taught concerning this /b statement in the continuation of that mishna: b One /b may b skip /b sections when reading b in the Prophets, and one /b may b not skip /b sections when reading b in the Torah. And how much /b may b one skip? /b One may skip b when the /b section skipped is b of /b such short b length that /b when the furling of the scroll is completed b the translator will /b still b not have concluded /b his translation. The i baraita /i implies that the qualification for the length of the section that may be skipped applies only to reading the Prophets, b but /b when reading b the Torah, /b one may b not /b skip b at all. /b The Gemara’s resolution is therefore refuted.,The Gemara offers a different resolution. b Abaye said: This is not difficult. Here, /b in the case of the mishna here, where it is permitted to skip, it is referring to when both sections b pertain to a single topic, /b and therefore the listeners will be unaware that sections were skipped. b There, /b in the mishna in tractate i Megilla /i , which teaches that one may not skip, it is referring to when the two sections b pertain to two /b different b topics. /b , b As it was taught /b in a i baraita /i : b One /b may b skip /b sections when reading b in the Torah /b when both sections read b pertain to one topic, and in the Prophets /b one may skip from one section to another even if they b pertain to two /b different b topics. /b Both b here and there, /b one may skip only b when /b the section skipped is b of such /b short b length that /b when furling is completed b the translator will /b still b not have concluded /b his translation. But b one /b may b not skip from one /b book of the b Prophets to another /b book of the b Prophets /b even if both pertain to the same topic, and even if the gap between them is short. However, b among the /b books of the b Twelve Prophets one may skip, /b as the twelve are considered one book for these purposes.

25. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •friedman, shamma Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 305

89a. שנתן לה אחרון גט לא פסלה מן הכהונה מכלל דלא בעיא גט דאי בעיא גט אמאי לא פסלה מן הכהונה אלא סיפא אמרי קידושי טעות הוו,רישא נמי אמרי נישואי טעות הוו קנסוה רבנן סיפא נמי ליקנסוה רישא דעבדא איסורא קנסוה סיפא דלא עבדא איסורא לא קנסוה רבנן:,אין לה כתובה: מאי טעמא תקינו לה רבנן כתובה כדי שלא תהא קלה בעיניו להוציאה הא תהא קלה בעיניו להוציאה:,אין לה פירות ולא מזונות ולא בלאות: תנאי כתובה ככתובה דמי:,נטלה מזה ומזה: פשיטא מהו דתימא כיון דתפשה לא מפקינן מינה קמ"ל:,הולד ממזר: תנן התם אין תורמין מן הטמא על הטהור ואם תרם בשוגג תרומתו תרומה במזיד לא עשה ולא כלום מאי לא עשה ולא כלום א"ר חסדא לא עשה ולא כלום כל עיקר דאפילו ההיא גריוא הדר לטיבליה,רב נתן ברבי אושעיא אמר לא עשה ולא כלום לתקן את השירים אבל תרומה הוי רב חסדא לא אמר כרב נתן בר' אושעיא דאי אמרת הוי תרומה זימנין דפשע ולא מפריש,מאי שנא מהא דתנן התורם קישות ונמצאת מרה אבטיח ונמצאת סרוח תרומה ויחזור ויתרום שוגג אמזיד קרמית שוגג לא עבד איסורא מזיד קעבד איסורא,ורמי שוגג אשוגג הכא קתני בשוגג תרומתו תרומה התם קתני תרומה ויחזור ויתרום,התם שוגג קרוב למזיד דאיבעי ליה למיטעמיה,ורמי מזיד אמזיד הכא קתני במזיד לא עשה כלום התם תנן התורם משאין נקוב על נקוב תרומה ויחזור ויתרום,בתרי מאני ציית בחד מנא לא ציית,ולרב נתן ברבי אושעיא דאמר לא עשה ולא כלום לתקן שירים אבל תרומה הוי

89a. the b last one gave her a bill of divorce, he has not disqualified her from /b marrying into b the priesthood, /b as she is not considered a divorcée at all, this proves b by inference that she does not require a bill of divorce /b from him. The reason is b that if she requires a bill of divorce, /b even if it is only due to uncertainty, b why /b has he b not disqualified her from /b marrying into b the priesthood? /b A bill of divorce of any validity would bar her from marrying a priest. b Rather, /b a bill of divorce given by a man to a woman who is not his wife is clearly of no account, and the reason for the ruling in b the latter clause, /b with regard to betrothal, is that people will b say /b there was no need for a bill of divorce because b it was a mistaken betrothal. /b ,The Gemara asks: If so, in b the first clause too, /b they will b say it was a mistaken marriage. /b The Gemara answers: b The Sages penalized her /b by requiring her to receive a bill of divorce, lest people say she divorced this man and went back and married the first one. The Gemara counters: If so, in b the latter clause /b of the mishna b let us also penalize her. /b The Gemara responds: b The first clause /b involves a situation b where she violated a prohibition /b through her intercourse, and therefore the Sages b penalized her. /b Conversely, in b the latter clause, when she did not violate a prohibition, /b as she simply became betrothed, b the Sages did not penalize her. /b ,§ The mishna taught that this woman b does not have, /b i.e., she is not entitled to, the payment of her b marriage contract. /b The Gemara explains: b What is the reason /b that b the Sages instituted a marriage contract /b in general, b for /b an ordinary woman? b So that she will not be demeaned in his eyes such that /b he will easily b divorce her. /b The necessity to find money for her marriage contract will prevent a hasty decision to divorce her. However, in the case of b this /b woman, on the contrary, the Sages actually prefer that b she will be demeaned in his eyes such that /b he will easily b divorce her, /b as the marriage was forbidden and she may not remain with him. Consequently, they eliminated her marriage contract to encourage him to divorce her.,§ The mishna further states that b she does not have /b claim to b profits, or sustece, or worn clothes. /b Why not? Because the b stipulations in the marriage contract, /b i.e., all the rights of a wife stemming from the stipulations that are part of a marriage contract, b are considered like /b the b marriage contract /b itself. Since she has no marriage contract, she does not have the stipulations in a marriage contract either.,§ The mishna also teaches that if b she took /b any of the above b from this /b man b or from that /b one she must return anything she took. The Gemara comments: This b is obvious. /b Since she is not entitled to these articles, of course she must give them back. The Gemara explains: It is necessary, b lest you say /b that b since she has /b already b taken hold /b of them b we do not remove /b them b from her /b possession, as this is merely a penalty and she obtained nothing that did not legally belong to her. The i tanna /i therefore b teaches us /b that the court requires her to return even these items.,§ The mishna taught that b the child /b of either of the men is b a i mamzer /i . /b To clarify this issue, the Gemara cites a different discussion. b We learned /b in a mishna b elsewhere /b ( i Terumot /i 2:2): b One may not separate /b i teruma /i b from ritually impure /b produce in order b to /b exempt b ritually pure /b food, b and if he separated /b i teruma /i from impure food b unwittingly, his i teruma /i is /b considered b i teruma /i . /b If he acted b intentionally, he has done nothing, /b that is, his action is of no effect. The Sages debated: b What /b is the meaning of the expression: b He has done nothing? Rav Ḥisda said: He has done nothing at all, /b meaning b that even that i griva /i /b of produce he set aside as i teruma /i b returns to /b its former b untithed /b state, as his entire act is completely disregarded., b Rav Natan, son of Rabbi Oshaya, said: He has done nothing /b with regard to b preparing the remaining /b produce from which he separated i teruma /i , b but /b the fruit he separated b is /b itself b i teruma /i . /b Although the portion he set aside is sanctified as i teruma /i , this does not exempt him from separating more i teruma /i from ritually pure produce. The Gemara clarifies the two opinions: b Rav Ḥisda did not say /b his opinion b in accordance with /b the opinion of b Rav Natan, son of Rabbi Oshaya, as, if you say it is i teruma /i , on occasion /b he b will be negligent and not separate /b anything more, assuming that if the portion he set aside has the status of i teruma /i he must certainly have done everything required.,The Gemara asks: In b what /b way b is /b this case b different from that which we learned /b in a mishna ( i Terumot /i 3:1): With regard to b one who separates /b i teruma /i from b a serpent melon [ i kishut /i ] and it was discovered /b to be b bitter, /b or from b a watermelon and it was discovered /b to be b spoiled, /b it is b i teruma /i , and /b yet he must b go back and separate /b i teruma /i from another serpent melon or watermelon. No concern is expressed in this mishna that one might neglect to set aside i teruma /i a second time. The Gemara answers: b Are you raising a contradiction /b between the case of b an unwitting /b sinner and that b of an intentional /b sinner? There is a difference between them, as one who was b unwitting did not commit a transgression /b and consequently does not deserve to be penalized, whereas one who was b an intentional /b sinner b did commit a transgression. /b , b And /b the Gemara b raises a contradiction /b between this ruling involving b an unwitting /b sinner and another i halakha /i b of an unwitting /b sinner: b Here, it is taught /b that if the one who separated ritually impure produce instead of ritually pure produce was b unwitting, his i teruma /i is i teruma /i , /b which indicates that he does not have to separate i teruma /i again. However, b there, /b with regard to rotten fruit, b it is taught /b that it is b i teruma /i and /b yet he must b separate /b i teruma /i b again. /b ,The Gemara explains: b There, /b his was b an unwitting /b act that is b close to an intentional /b one, b as he should have tasted it /b first to ensure that he was separating quality fruit. His failure to do so renders him virtually a willful sinner, and therefore the Sages penalized him by obligating him to set aside i teruma /i again. In the case of impure i teruma /i , in contrast, he may not have been able to investigate the matter when he separated the portion., b And /b the Gemara also b raises a contradiction /b between one case involving b an intentional /b sinner and another case b of an intentional /b sinner. b Here, it /b is b taught /b that in the case of b an intentional /b sinner who separates i teruma /i , b he has done nothing. There, we learned /b in a mishna ( i Demai /i 5:10), that with regard to b one who separates /b i teruma /i b from /b produce growing in a vessel b that is not perforated, for /b produce that grew in b a perforated /b vessel, which is considered connected to the ground, it is b i teruma /i , but he must go back and separate /b i teruma /i a second time. This ruling is based on the principle that anything that grew in a pot without a hole does not require separation of i teruma /i by Torah law. In this case, the fact that he must again set aside i teruma /i does not mean that the portion he separated is not consecrated at all.,The Gemara answers: b In /b a case involving b two vessels he will listen. /b Since the difference between the two vessels is clear to the eye, if the owner is told he must separate i teruma /i again, it can be assumed that he will comply. In contrast, b in /b the case of b one vessel he will not listen, /b as ritually impure and pure produce look the same to him. Consequently, if he is informed that he must set aside i teruma /i a second time despite the fact that the produce he already set aside has the status of i teruma /i , he will take no notice.,The Gemara asks another question: b And according to /b the opinion of b Rav Natan, son of Rabbi Oshaya, who said /b that b he has done nothing /b with regard to b preparing the remaining /b produce b but it is /b nevertheless b i teruma /i , /b

26. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 254

16b. ותוקעין ומריעין כשהן עומדין כדי לערבב השטן,וא"ר יצחק כל שנה שאין תוקעין לה בתחלתה מריעין לה בסופה מ"ט דלא איערבב שטן,וא"ר יצחק כל שנה שרשה בתחלתה מתעשרת בסופה שנא' (דברים יא, יב) מראשית השנה מרשית כתיב ועד אחרית סופה שיש לה אחרית,וא"ר יצחק אין דנין את האדם אלא לפי מעשיו של אותה שעה שנאמר (בראשית כא, יז) כי שמע אלהים אל קול הנער באשר הוא שם,וא"ר יצחק ג' דברים מזכירין עונותיו של אדם אלו הן קיר נטוי ועיון תפלה ומוסר דין על חבירו דא"ר (אבין) כל המוסר דין על חבירו הוא נענש תחלה שנאמר (בראשית טז, ה) ותאמר שרי אל אברם חמסי עליך וכתיב (בראשית כג, ב) ויבא אברהם לספוד לשרה ולבכותה,וא"ר יצחק ד' דברים מקרעין גזר דינו של אדם אלו הן צדקה צעקה שינוי השם ושינוי מעשה צדקה דכתיב (משלי י, ב) וצדקה תציל ממות צעקה דכתיב (תהלים קז, כח) ויצעקו אל ה' בצר להם וממצוקותיהם יוציאם שינוי השם דכתיב (בראשית יז, טו) שרי אשתך לא תקרא את שמה שרי כי שרה שמה וכתיב וברכתי אותה וגם נתתי ממנה לך בן שינוי מעשה דכתיב (יונה ג, י) וירא האלהים את מעשיהם וכתיב (יונה ג, י) וינחם האלהים על הרעה אשר דבר לעשות להם ולא עשה,וי"א אף שינוי מקום דכתיב (בראשית יב, א) ויאמר ה' אל אברם לך לך מארצך והדר ואעשך לגוי גדול ואידך ההוא זכותא דא"י הוא דאהניא ליה,וא"ר יצחק חייב אדם להקביל פני רבו ברגל שנאמר (מלכים ב ד, כג) מדוע את הולכת אליו היום לא חדש ולא שבת מכלל דבחדש ושבת איבעי לה למיזל,וא"ר יצחק חייב אדם לטהר את עצמו ברגל שנאמר (ויקרא יא, ח) ובנבלתם לא תגעו,תניא נמי הכי ובנבלתם לא תגעו יכול יהו ישראל מוזהרין על מגע נבילה תלמוד לומר (ויקרא כא, א) אמור אל הכהנים בני אהרן בני אהרן מוזהרין בני ישראל אין מוזהרין,והלא דברים קל וחומר ומה טומאה חמורה כהנים מוזהרין ישראלים אינן מוזהרין טומאה קלה לא כל שכן אלא מה ת"ל ובנבלתם לא תגעו ברגל,א"ר כרוספדאי א"ר יוחנן שלשה ספרים נפתחין בר"ה אחד של רשעים גמורין ואחד של צדיקים גמורין ואחד של בינוניים צדיקים גמורין נכתבין ונחתמין לאלתר לחיים רשעים גמורין נכתבין ונחתמין לאלתר למיתה בינוניים תלויין ועומדין מר"ה ועד יוה"כ זכו נכתבין לחיים לא זכו נכתבין למיתה,א"ר אבין מאי קרא (תהלים סט, כט) ימחו מספר חיים ועם צדיקים אל יכתבו ימחו מספר זה ספרן של רשעים גמורין חיים זה ספרן של צדיקים ועם צדיקים אל יכתבו זה ספרן של בינוניים,ר"נ בר יצחק אמר מהכא (שמות לב, לב) ואם אין מחני נא מספרך אשר כתבת מחני נא זה ספרן של רשעים מספרך זה ספרן של צדיקים אשר כתבת זה ספרן של בינוניים,תניא ב"ש אומרים ג' כתות הן ליום הדין אחת של צדיקים גמורין ואחת של רשעים גמורין ואחת של בינוניים צדיקים גמורין נכתבין ונחתמין לאלתר לחיי עולם רשעים גמורין נכתבין ונחתמין לאלתר לגיהנם שנאמר (דניאל יב, ב) ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם בינוניים יורדין לגיהנם

16b. b and /b then b sound /b again b a i tekia /i and a i terua /i while they are standing /b in the i Amida /i prayer? He answers: b In order to confuse the Satan, /b for this double blowing of the i shofar /i demonstrates Israel’s love for the mitzva, and this will confuse Satan when he brings his accusations against Israel before the heavenly court, and the Jewish people will receive a favorable judgment., b And Rabbi Yitzḥak said, /b playing on the double meaning of the word i meri’in /i , which can mean either sound a i terua /i or cause misfortune: b Any year during which, /b due to some mishap, b the i shofar /i was not sounded at its beginning will suffer evil /b and misfortune b at its end. What is the reason? Because Satan was not confused, /b and he was able to put forward his accusations, so that the Jewish people would be punished.,§ The Gemara brings a series of statements in the name of Rabbi Yitzḥak, all of which relate to judgment: b And Rabbi Yitzḥak said: Any year that is poor [ i rasha /i ] /b and troubled b at its beginning will be made rich at its end, for it is stated: “From the beginning [ i mereishit /i ] of the year” /b (Deuteronomy 11:12). The word b i meireishit /i is written /b defectively, without an i alef /i , so that it may also be understood in the sense of i rashut /i , poverty. The verse continues: b “And until the end [ i aḥarit /i ] /b of the year,” which means b that the end /b of the year b will have /b expectations of good things b in the end [ i aḥarit /i ]. /b , b And Rabbi Yitzḥak said: A man is judged only according to his deeds at the time /b of his judgment, and not according to his future deeds, b as it is stated /b with regard to Ishmael: b “For God has heard the voice of the lad where he is” /b (Genesis 21:17). Although Ishmael and his descendants would act wickedly in the future, his prayer was heard and answered because he was innocent at the time., b And Rabbi Yitzḥak said: Three matters evoke a person’s sins, /b and b they are: /b Endangering oneself by sitting next to b an inclined wall /b that is about to collapse; b expecting prayer /b to be accepted, as that leads to an assessment of one’s status and merit; b and passing a case against another /b to Heaven, b for Rabbi Avin said: Anyone who passes a case against another /b to God b is punished first. /b Praying for God to pass judgment on another causes one’s own deeds to be examined and compared with the deeds of the other, b as it is stated: “And Sarai said to Abram: My anger be upon you; /b I have given my maid into your bosom, and when she saw that she had conceived, I was despised in her eyes; let the Lord judge between me and you” (Genesis 16:5), b and it is written /b afterward: b “And Abraham came to mourn for Sarah and to weep for her” /b (Genesis 23:2). Sarah called upon Heaven to pass judgment between her and her husband, and therefore she was punished and died first., b And Rabbi Yitzḥak said: A person’s sentence is torn up on /b account of b four /b types of b actions. These are: /b Giving b charity, crying out /b in prayer, b a change of /b one’s b name, and a change of /b one’s b deeds /b for the better. An allusion may be found in Scripture for all of them: Giving b charity, as it is written: “And charity delivers from death” /b (Proverbs 10:2); b crying out /b in prayer, b as it is written: “Then they cry to the Lord in their trouble, and He brings them out of their distresses” /b (Psalms 107:28); b a change of /b one’s b name, as it is written: /b “As for b Sarai your wife, you shall not call her name Sarai, but Sarah shall her name be” /b (Genesis 17:15), b and it is written /b there: b “And I will bless her, and I will also give you a son from her” /b (Genesis 17:16); b a change of /b one’s b deeds /b for the better, b as it is written: “And God saw their deeds” /b (Jonah 3:10), b and it is written /b there: b “And God repented of the evil, which He had said He would do to them, and He did not do /b it” (Jonah 3:10)., b And some say: Also, a change of /b one’s b place /b of residence cancels an evil judgment, b as it is written: “And the Lord said to Abram: Go you out of your county” /b (Genesis 12:1), b and afterward /b it is written: b “And I will make of you a great nation” /b (Genesis 12: 2). The Gemara explains: b And the other /b one, i.e., Rabbi Yitzḥak, who does not include a change of residence in his list, holds that in the case of Abram, b it was the merit /b and sanctity b of Eretz Yisrael that helped him /b become the father of a great nation.,The Gemara cites two more statements in the name of Rabbi Yitzḥak, relating to the Festivals: b And Rabbi Yitzḥak said: A person is obligated to /b go out and b greet his teacher on a Festival, as it is stated /b that the husband of the Shunamite woman asked, when she was readying herself to go to the prophet: b “Why will you go to him today; it is neither the New Moon nor Shabbat” /b (II Kings 4:23). b By inference, /b we learn b that on the New Moon and on Shabbat, /b which in this context means a Festival that is a day of rest, b she was required to go. /b , b And Rabbi Yitzḥak said: A person is obligated to purify himself on a Festival, as it is stated: “And their carcasses you shall not touch; /b they are impure to you” (Leviticus 11:8). This verse is referring to the Festivals, as taught in the following i baraita /i ., b This is also taught /b in a i baraita /i : The verse states: b “And their carcass you shall not touch.” /b One b might /b have thought b that /b ordinary b Jews are prohibited from touching an animal carcass. /b Therefore, b the verse states: “Speak to the priests, the sons of Aaron, /b and say to them: There shall none be defiled for the dead among his people” (Leviticus 21:1). It is derived from here that b the sons of Aaron are prohibited /b from defiling themselves, but b the children of Israel, /b i.e., non-priests, b are not prohibited /b from doing so., b But are /b these b matters not an i a fortiori /i /b inference? b If, /b with regard to b severe impurity, /b i.e., contact with a human corpse, b priests are prohibited /b from defiling themselves, while ordinary b Israelites are not prohibited /b from doing so, in the case of b light impurity, /b e.g., touching an animal carcass, is it b not all the more so /b that Israelites be permitted to defile themselves? b Rather, what /b is the meaning when b the verse states: “And their carcass you shall not touch?” /b It means that b on a Festival /b all are obligated to purify themselves.,§ The Gemara goes back to discuss the Day of Judgment. b Rabbi Kruspedai said that Rabbi Yoḥa said: Three books are opened on Rosh HaShana /b before the Holy One, Blessed be He: b One of wholly wicked /b people, b and one of wholly righteous /b people, b and one of middling /b people whose good and bad deeds are equally balanced. b Wholly righteous /b people b are immediately written and sealed for life; wholly wicked /b people b are immediately written and sealed for death; /b and b middling /b people b are left /b with their judgment b suspended from Rosh HaShana until Yom Kippur, /b their fate remaining undecided. If b they merit, /b through the good deeds and mitzvot that they perform during this period, b they are written for life; /b if b they do not /b so b merit, they are written for death. /b , b Rabbi Avin said: What is the verse /b that alludes to this? b “Let them be blotted out of the book of the living, but not be written with the righteous” /b (Psalms 69:29). b “Let them be blotted out of the book”; this is the book of wholly wicked /b people, who are blotted out from the world. b “of the living”; this is the book of /b wholly b righteous /b people. b “But not be written with the righteous”; this is the book of middling /b people, who are written in a separate book, not with the righteous., b Rav Naḥman bar Yitzḥak said: /b This matter is derived b from here: “And if not, blot me, I pray You, out of Your book which you have written” /b (Exodus 32:32). b “Blot me, I pray You”; this is the book of /b wholly b wicked /b people, who are blotted out from the world. b “Out of Your book”; this is the book of /b wholly b righteous /b people, which is special and attributed to God Himself. b “Which You have written”; this is the book of middling /b people., b It is taught /b in a i baraita /i : b Beit Shammai say: There will be three groups /b of people b on the /b great b Day of Judgment /b at the end of days: b One of wholly righteous /b people, b one of wholly wicked /b people, b and one of middling /b people. Wholly b righteous /b people b will immediately be written and sealed for eternal life. Wholly wicked /b people b will immediately be written and sealed for Gehenna, as it is stated: “And many of those who sleep in the dust of the earth shall wake, some to eternal life and some to shame and everlasting contempt” /b (Daniel 12:2). b Middling /b people b will descend to Gehenna /b to be cleansed and to achieve atonement for their sins,

27. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 254

21b. בקבר התהום,תניא כוותיה דרבא ר' יהודה אומר לא היו מביאין דלתות כל עיקר מפני שדעתו של תינוק גסה עליו שמא יוציא ראשו או אחד מאבריו ויטמא בקבר התהום אלא מביאין שוורים המצרים שכריסותיהן רחבות והתינוקות יושבין על גביהן וכוסות של אבן בידיהן הגיעו לשילוח ירדו ומלאום ועלו וישבו להן על גביהן,והרי מטה דיש בה כמה אגרופים ותנן ר' יהודה אומר נוהגים היינו שהיינו ישנים תחת המטה בפני הזקנים שאני מטה הואיל ולגבה עשויה שוורים נמי לגבן עשוים,כי אתא רבין א"ר אלעזר שאני שוורים הואיל ומגינים על הרועים בחמה מפני החמה ובגשמים מפני הגשמים אי הכי מטה נמי הואיל ומגינה על מנעלים וסנדלים שתחתיה,אלא אמר רבא שאני שוורים הואיל ועשוים להגין על בני מעים שלהן שנאמר (איוב י, יא) עור ובשר תלבישני ובעצמות וגידים תסוככני,ואי בעית אימא ר' יהודה לטעמיה דאמר סוכה דירת קבע בעינן והוה ליה מטה דירת עראי וסוכה אהל קבע ולא אתי אהל עראי ומבטל אהל קבע,והא ר"ש דאמר נמי סוכה דירת קבע בעינן (הא) ואתי אהל עראי ומבטל אהל קבע (אין) בהא פליגי מר סבר אתי אהל עראי ומבטל אהל קבע ומר סבר לא אתי אהל עראי ומבטל אהל קבע:,א"ר שמעון מעשה בטבי עבדו: תניא א"ר שמעון משיחתו של רבן גמליאל למדנו שני דברים למדנו שעבדים פטורים מן הסוכה ולמדנו שהישן תחת המטה לא יצא ידי חובתו,ולימא מדבריו של רבן גמליאל מילתא אגב אורחיה קמ"ל כי הא דאמר רב אחא בר אדא ואמרי לה אמר רב אחא בר אדא אמר רב המנונא אמר רב מנין שאפי' שיחת תלמידי חכמים צריכה לימוד שנאמר (תהלים א, ג) ועלהו לא יבול:, big strongמתני׳ /strong /big הסומך סוכתו בכרעי המטה כשרה ר' יהודה אומר אם אינה יכולה לעמוד בפני עצמה פסולה:, big strongגמ׳ /strong /big מ"ט דר' יהודה פליגי בה רבי זירא ורבי אבא בר ממל חד אמר מפני שאין לה קבע וחד אמר מפני שמעמידה בדבר המקבל טומאה,מאי בינייהו כגון שנעץ שפודין של ברזל וסיכך עליהם למאן דאמר לפי שאין לה קבע הרי יש לה קבע ומאן דאמר מפני שמעמידה בדבר המקבל טומאה הרי מעמידה בדבר המקבל טומאה,אמר אביי לא שנו אלא סמך אבל סיכך על גב המטה כשרה מאי טעמא למאן דאמר לפי שאין לה קבע הרי יש לה קבע למאן דאמר מפני שמעמידה בדבר המקבל טומאה הרי אין מעמידה בדבר המקבל טומאה:

21b. b with /b impurity imparted by b a grave /b in b the depths. /b ,The Gemara comments: b It is taught /b in a i baraita /i b in accordance with /b the opinion b of Rava, /b as b Rabbi Yehuda says: They would not bring doors at all, because a child has an /b exaggerated b sense of self-confidence /b and b perhaps he will extend his head or one of his limbs /b beyond the edge of the door b and will become impure with /b impurity imparted by b a grave /b in b the depths. Rather, they would bring Egyptian oxen whose bellies are broad, and the children would sit upon them and /b they would hold b cups of stone in their hands. /b When b they reached the /b Siloam pool b they descended and filled them, and ascended and sat themselves on /b the b backs /b of the oxen.,The Gemara asks: b But /b with regard to b a bed, which /b measures b several fistbreadths, /b didn’t b we learn /b in the mishna that b Rabbi Yehuda says: It was our custom that we would sleep beneath the bed before the Elders? /b Apparently, despite the fact that a bed measures several handbreadths, its legal status is not that of a tent. The Gemara answers: b A bed is different, since it is designed /b specifically b for /b use b upon it; /b therefore, the status of the space beneath it is not that of a tent. The Gemara asks: Aren’t b oxen /b like those used to transport the children to bring water for the red heifer b also designated /b specifically b for /b use b upon them /b and nevertheless, Rabbi Yehuda deems their spinal column and bellies a tent., b When Ravin came /b to Babylonia from Eretz Yisrael he said that b Rabbi Elazar said: Oxen are different since they protect the shepherds in the sun from the sun, and in the rain from the rain. /b Shepherds would lie beneath the bellies of the oxen as protection from the elements. The Gemara asks: b If so, /b i.e., if an ox is rendered a tent because it provides protection, even if its primary designation is for use upon it, then the status of b a bed too /b should be that of a tent, b since it protects shoes and sandals that /b are placed b beneath it. /b , b Rather, Rava /b rejected that explanation and b said: Oxen are different /b and their status is that of a tent b since /b their bellies and backs b are made to protect their innards, as it is stated: “With skin and flesh You have clothed me, and with bones and sinews You have knitted me together” /b (Job 10:11). Since flesh and skin are mentioned in the verse as providing shelter, the status of the oxen is that of a tent., b And if you wish, say /b instead: In this case b Rabbi Yehuda /b conforms to b his reasoning, as he stated /b elsewhere: b We require a i sukka /i /b that is a b permanent residence. /b The b bed /b in a i sukka /i b is a temporary residence, and the i sukka /i /b is b a permanent tent; and a temporary tent does not come and negate a permanent tent. /b The permanent i sukka /i is significant and that significance supersedes any temporary structure within it. Therefore, in Rabbi Yehuda’s opinion, the status of the bed is not that of a tent.,The Gemara asks: b But /b according to b Rabbi Shimon, who also stated that we require a i sukka /i /b that is a b permanent residence, /b nevertheless, b a temporary tent comes and negates a permanent tent. /b The Gemara answers: b Yes, /b and b that is /b the point over which b they disagree. /b One b Sage, /b Rabbi Shimon, b holds: A temporary tent comes and negates a permanent tent, and /b one b Sage, /b Rabbi Yehuda, b holds: A temporary tent does not come and negate a permanent tent. /b ,The mishna relates that b Rabbi Shimon said, /b contrary to the opinion of Rabbi Yehuda: There was b an incident involving Tavi, the /b Canaanite b slave /b of Rabban Gamliel who was sleeping beneath the bed, and Rabban Gamliel claimed that Tavi did so because he was a Torah scholar and knew that slaves are exempt from the mitzva of i sukka /i . b It is taught /b in a i baraita /i that b Rabbi Shimon said: From the conversation of Rabban Gamliel we learned two matters. We learned that /b Canaanite b slaves are exempt from the /b mitzva of b i sukka /i , and we learned that one who sleeps beneath the bed did not fulfill his obligation. /b ,The Gemara questions the formulation of the i baraita /i . b And let /b Rabbi Shimon b say: From the statement of Rabban Gamliel. /b Why did he use the atypical expression: From the conversation of Rabban Gamliel? The Gemara answers: Through this expression b he teaches us /b another matter b in passing, like that which Rabbi Aḥa bar Adda said, and some say /b that b Rabbi Aḥa bar Adda said /b that b Rabbi Hamnuna said /b that b Rav said: From where /b is it derived b that even /b the b conversation of Torah scholars require analysis, /b even when the intention of the speaker was apparently not to issue a halakhic ruling? It is b as it is stated /b with regard to the righteous: “Which brings forth its fruit in its season b and whose leaf does not wither” /b (Psalms 1:3). This teaches that with regard to a Torah scholar, not only is his primary product, his fruit, significant but even ancillary matters that stem from his conversation, his leaves, are significant., strong MISHNA: /strong b One who supports his i sukka /i on the legs of the bed, /b i.e., he leans the i sukka /i roofing on a bed, the i sukka /i b is fit. Rabbi Yehuda says: If /b the i sukka /i b cannot stand in and of itself /b without support of the bed, b it is unfit. /b , strong GEMARA: /strong The Gemara asks: b What is the rationale /b for the statement b of Rabbi Yehuda /b deeming this i sukka /i unfit? b Rabbi Zeira and Rabbi Abba bar Memel disagree with regard to /b the rationale. b One said: /b It is unfit b because it lacks permanence. /b The i sukka /i is not stable enough, as if the bed is moved the i sukka /i will collapse. b And one said: /b It is unfit b because he is supporting /b the roofing b with an object that is susceptible to ritual impurity, /b as the bedframe is a vessel. Not only the roofing, but that which supports the roofing as well may not be susceptible to ritual impurity.,The Gemara asks: b What is /b the practical difference b between them? /b The Gemara explains: The difference is in a case b where one wedged iron skewers /b into the ground b and roofed /b the i sukka /i b upon them. According to the one who said /b that the reason the i sukka /i is unfit is b because it lacks permanence, /b this i sukka /i b has permanence, /b and it is fit. However, b the one who said /b the reason the i sukka /i is unfit is b because he is supporting /b the roofing b with an object that is susceptible to ritual impurity, he /b is b supporting it with an object that is susceptible to ritual impurity, /b so it is unfit., b Abaye said: /b The Sages b taught /b this dispute b only /b in a case where b one leaned /b the roofing on the bed. b However, /b if b one placed the roofing atop the bed, /b i.e., he affixed poles to the bed and the roofing is supported by those poles, everyone agrees that the i sukka /i b is fit. What is the reason /b that it is fit? b According to the one who said /b that the i sukka /i is unfit b because it lacks permanence, /b this i sukka /i b has permanence /b as even if the bed is moved, the roofing will move with it and will not collapse. And b according to the one who said /b the i sukka /i is unfit b because he supports it with an object that is susceptible to ritual impurity, /b in this case b he is not supporting it with an object that is susceptible to ritual impurity, /b as the roofing is not supported by the bed.

28. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •friedman, shamma Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 65

33a. כל התורה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה והיו דכתב רחמנא למה לי,איצטריך משום דכתיב שמע,לימא קסברי רבנן כל התורה כולה בלשון קודש נאמרה דאי סלקא דעתך בכל לשון שמע דכתב רחמנא למה לי,איצטריך משום דכתיב והיו,תפלה רחמי היא כל היכי דבעי מצלי,ותפלה בכל לשון והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמית דאמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו לפי שאין מלאכי השרת מכירין בלשון ארמי,לא קשיא הא ביחיד הא בצבור,ואין מלאכי השרת מכירין בלשון ארמי והתניא יוחנן כהן גדול שמע ב"ק מבית קדש הקדשים שהוא אומר נצחו טליא דאזלו לאגחא קרבא לאנטוכיא ושוב מעשה בשמעון הצדיק ששמע בת קול מבית קדש הקדשים שהוא אומר בטילת עבידתא דאמר שנאה לאייתאה על היכלא ונהרג גסקלגס ובטלו גזירותיו וכתבו אותה שעה וכיוונו ובלשון ארמי היה אומר,אי בעית אימא בת קול שאני דלאשמועי עבידא ואי בעית אימא גבריאל הוה דאמר מר בא גבריאל ולימדו שבעים לשון,ברכת המזון דכתיב (דברים ח, י) ואכלת ושבעת וברכת את ה' אלהיך בכל לשון שאתה מברך,שבועת העדות דכתיב (ויקרא ה, א) ונפש כי תחטא ושמעה קול אלה בכל לשון שהיא שומעת,שבועת הפקדון אתיא תחטא תחטא משבועת העדות,ואלו נאמרין בלשון הקודש מקרא ביכורים וחליצה כו' עד מקרא ביכורים כיצד (דברים כו, ה) וענית ואמרת לפני ה' אלהיך ולהלן הוא אומר (דברים כז, יד) וענו הלוים ואמרו אל כל איש ישראל מה ענייה האמורה להלן בלשון הקודש אף כאן בלה"ק,ולוים גופייהו מנלן אתיא קול קול ממשה כתיב הכא קול רם וכתיב התם (שמות יט, יט) משה ידבר והאלהים יעננו בקול מה להלן בלשון הקודש אף כאן בלשון הקודש,חליצה כיצד וכו' ורבנן האי ככה מאי עבדי ליה מיבעי להו לדבר שהוא מעשה מעכב,ור' יהודה מכה ככה ורבנן כה ככה לא משמע להו

33a. that b the entire Torah may be recited in any language, as, if it should enter your mind /b to say b that /b the entire Torah b may be recited /b only b in the sacred tongue /b and not in any other language, b why do I /b need b that which the Merciful One writes: “And /b these words, which I command you this day, b will be”? /b If in fact it is prohibited for one to recite any portion of the Torah in a language other than Hebrew, then prohibiting the recitation of i Shema /i in a language other than Hebrew is superfluous. Since the Torah specifically requires i Shema /i to be recited in Hebrew, it must be because the rest of the Torah may be recited in any language.,The Gemara rejects this suggestion: This is not unquestionably so, as the phrase “and these words, which I command you this day, will be” b is necessary /b in this case b because “hear” is /b also b written. /b Had it not said “and these words, which I command you this day, will be,” it would have been derived from the word “hear” that i Shema /i may be recited in any language, in accordance with the opinion of the Rabbis. Therefore, the phrase “and these words, which I command you this day, will be” is necessary.,The Gemara asks: b Shall we say /b that b the Rabbis hold /b that b the entire Torah may be recited /b only b in the sacred tongue /b and not in any other language? b As, if it should enter your mind /b to say b that /b the Torah b may be recited in any language, why do I /b need b that which the Merciful One writes: “Hear”? /b It is permitted for one to recite the entire Torah in any language, rendering a specific requirement with regard to i Shema /i superfluous.,The Gemara rejects this: The word “hear” b is necessary /b in any case, b because “and /b these words, which I command you this day, b will be” is /b also b written. /b Had it not been for the word “hear,” the Rabbis would have understood that it is prohibited to recite i Shema /i in any other language, in accordance with the opinion of Rabbi Yehuda HaNasi. Therefore, the word “hear” is necessary.,§ It is stated in the mishna that the i Amida /i b prayer /b may be recited in any language. The reason for this is that since prayer b is /b a request for divine b mercy, one may pray in any way that one desires. /b ,The Gemara asks: b But /b may b prayer /b really be recited b in any language? But didn’t Rav Yehuda say: A person should never request in the Aramaic language /b that b his needs /b be met, b as Rabbi Yoḥa said /b that with regard to b anyone who requests in the Aramaic language /b that b his needs /b be met, b the ministering angels do not attend to him, as the ministering angels are not familiar [ i makkirin /i ] with the Aramaic language? /b ,The Gemara answers: This is b not difficult, /b as b that /b statement of Rabbi Yoḥa is referring b to /b the prayer of b an individual, /b who needs the support of the angels, whereas b this /b statement of the mishna is referring b to communal /b prayer.,The Gemara asks: b And are the ministering angels not familiar with the Aramaic language? But isn’t it taught /b in a i baraita /i ( i Tosefta /i 13:5): b Yoḥa the High Priest heard a Divine Voice /b emerging b from the House of the Holy of Holies that was saying: The youth who went to wage war in Antokhya have been victorious. And /b there was b another incident involving Shimon HaTzaddik, who heard a Divine Voice /b emerging b from the House of the Holy of Holies that was saying: The decree that the enemy intended to bring against the Temple is annulled, and Gaskalgas, /b Caligula, b has been killed and his decrees have been voided. And /b people b wrote /b down b that time /b that the Divine Voice was heard, b and /b later found that it b matched /b exactly the moment that Caligula was killed. The Gemara concludes: b And /b this Divine Voice b was speaking in the Aramaic language. /b ,The Gemara answers: b If you wish, say /b that the b Divine Voice is different, as its purpose is to communicate /b a message, and therefore it also communicates in Aramaic. b And if you wish, say /b instead that b it was /b the angel b Gabriel, as the Master said /b with regard to Joseph: b Gabriel came and taught him seventy languages, /b as he knows all of the languages, as opposed to the other angels, who do not.,§ It is stated in the mishna that b Grace after Meals /b may be recited in any language. b As it is written: “And you shall eat, and be satisfied, and bless the Lord your God” /b (Deuteronomy 8:10). The word “bless” is homiletically interpreted to mean: b In any language that you bless. /b ,It is stated in the mishna that b an oath of testimony /b may be said in any language, b as it is written: “And if anyone sins, in that he heard the voice of adjuration” /b (Leviticus 5:1). The emphasis on hearing in the verse is interpreted to mean that it can be recited b in any language that a person hears, /b i.e., understands.,It is stated in the mishna that b an oath on a deposit /b may be taken in any language. This b is derived /b by means of a verbal analogy b from /b the word b “sins” /b (Leviticus 5:21) that appears in the portion of an oath on a deposit, and the word b “sins” /b (Leviticus 5:1) that is mentioned in the portion of b an oath of testimony. /b ,§ It is stated in the mishna: b And these are recited /b only b in the sacred tongue: The recitation of /b the verses that one recounts when bringing the b first fruits /b to the Temple; b and i ḥalitza /i …how /b is it derived that the b recitation /b when bringing the b first fruits /b is recited specifically in Hebrew? When the Torah discusses this mitzva it states: b “And you shall speak and say before the Lord your God” /b (Deuteronomy 26:5), b and below, /b in the discussion of the blessings and curses, b it states: “And the Levites shall speak and say to all the men of Israel” /b (Deuteronomy 27:14). b Just as there, /b in the portion of the Levites, they speak b in the sacred tongue, so too here, /b in the portion of the first fruits, the recitation is b in the sacred tongue. /b ,The Gemara asks: b And from where do we /b derive that b the Levites themselves /b answered in Hebrew? The Gemara answers: It is b derived from /b a verbal analogy between the word b “voice” /b that appears here, in the portion of the blessings and curses, and the word b “voice” /b in the verse that relates to b Moses. It is written here: “With a loud voice” /b (Deuteronomy 27:14), b and it is written there: “Moses spoke, and God answered him by a voice” /b (Exodus 19:19). b Just as there, /b the Ten Commandments were stated b in the sacred tongue, so too here, /b the Levites spoke b in the sacred tongue. /b ,It is stated in the mishna: b How /b is it derived that the recitation at b a i ḥalitza /i /b ceremony must be in Hebrew? The verse states: “And she shall speak and say: So shall it be done to the man that doth not build up his brother’s house” (Deuteronomy 25:9). Rabbi Yehuda derives this i halakha /i from the phrase: “And she shall speak and say: So” (Deuteronomy 25:9). The Gemara asks: b And what do the Rabbis do with, /b i.e., how do they interpret, b this /b word b “so”? They require /b it b to /b teach that any b matter /b detailed in the portion b that is an action is indispensable /b to the i ḥalitza /i ceremony, as the verse states: “So shall it be done.” However, the other aspects of the ritual, e.g., the recitations, are not indispensable, and in their absence the ritual is valid after the fact., b And Rabbi Yehuda /b derives this i halakha /i b from /b the fact that the verse could have used the shorter form of the word b so [ i ko /i ], /b and instead uses the longer form of the word b so [ i kakha /i ]. /b He therefore derives both i halakhot /i from this word. b And the Rabbis do not learn anything from /b the difference between b i ko /i /b and b i kakha /i . /b

29. Babylonian Talmud, Nazir, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •friedman, shamma Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 233

42a. הא גדילים תעשה לך מהם:,אמר מר וכולם שגילחו שלא בתער או ששיירו שתי שערות לא עשו ולא כלום אמר רב אחא בריה דרב איקא זאת אומרת רובו ככולו מדאורייתא,ממאי מדגלי רחמנא גבי נזיר (במדבר ו, ט) ביום השביעי יגלחנו הכא הוא דעד דאיכא כולו הא בעלמא רובו ככולו,מתקיף לה ר' יוסי ברבי חנינא האי בנזיר טמא כתיב מחכו עלה במערבא מכדי נזיר טמא דבתער מנלן מנזיר טהור יליף ליתי נזיר טהור ולילף מנזיר טמא מה טמא כי שייר שתי שערות ולא כלום עבד הכא נמי כי שייר שתי שערות ולא כלום עבד,בעי אביי נזיר שגילח ושייר שתי שערות צמח ראשו וחזר וגילחן מהו מי מעכבי או לא,בעי רבא נזיר שגילח והניח שתי שערות וגילח אחת ונשרה אחת מהו א"ל רב אחא מדיפתי לרבינא גילח שערה שערה קא מיבעי ליה לרבא,אלא אימא נשרה אחת וגילח אחת מהו א"ל גילוח אין כאן שער אין כאן אי שער אין כאן גילוח יש כאן ה"ק אע"פ ששער אין כאן מצות גילוח אין כאן:,מתני' נזיר חופף ומפספס אבל לא סורק:,גמ' חופף ומפספס מני ר"ש היא דאמר דבר שאין מתכוין מותר אבל לא סורק אתאן לרבנן,רישא ר"ש וסיפא רבנן אמר רבה כולה ר"ש היא כל הסורק להסיר נימין מדולדלות מתכוין:, big strongמתני׳ /strong /big רבי ישמעאל אומר לא יחוף באדמה מפני שמשרת את השער:, big strongגמ׳ /strong /big איבעיא להו מפני שהיא משרת את השער תנן או דלמא מפני המשרת תנן למאי נפקא מינה,כגון דאיכא אדמה דלא מתרא אי אמרת מפני שהיא משרת תנן היכא דידעינן דלא מתרא שפיר אלא אי אמרת מפני המשרת כלל כלל לא תיקו:, big strongמתני׳ /strong /big נזיר שהיה שותה יין כל היום אינו חייב אלא אחת אמרו לו אל תשתה אל תשתה והוא שותה חייב על כל אחת ואחת היה מגלח כל היום אינו חייב אלא אחת אמרו לו אל תגלח אל תגלח והוא מגלח חייב על כל אחת ואחת היה מטמא למתים כל היום אינו חייב אלא אחת אמרו לו אל תטמא אל תטמא והוא מטמא חייב על כל אחת ואחת:

42a. indicates that fringes in the mitzva stated in the adjacent verse: b “You shall make for yourself fringes” /b (Deuteronomy 22:12), can be b from them, /b wool and linen. By juxtaposing the mitzva of ritual fringes to the prohibition against diverse kinds of cloth, the Torah teaches that the positive mitzva of ritual fringes, which includes dyed blue wool, overrides the prohibition against diverse kinds of cloth, i.e., one may attach woolen ritual fringes to a linen garment. From here one derives the general principle that a positive mitzva overrides a prohibition.,§ The Gemara returns to the mishna that teaches that nazirites, lepers, and Levites must shave their hair. b The Master said /b above: b And /b with regard to b all of them, if they shaved with /b an implement b other than a razor, or if they left two hairs /b uncut, b they have done nothing. Rav Aḥa, son of Rav Ika, said: That is to say /b that the principle: b The majority of /b an entity is considered b like all of it, /b applies b by Torah law. /b ,The Gemara asks: b From where /b do we learn this? The Gemara explains: This principle is derived b from /b the fact b that the Merciful One revealed /b in the Torah and specified b with regard to a nazirite: “On the seventh day he shall shave it” /b (Numbers 6:9), despite the fact that the same verse already stated: “And he shall shave his head on the day of his cleansing.” This teaches that b it is /b only in this case b here /b that he does not fulfill the mitzva of shaving b until there is /b the removal b of all of it, /b i.e., shaving part of his head is insufficient. This shows that b in general the majority of /b an entity is b like all of it. /b , b Rabbi Yosei, son of Rabbi Ḥanina, objects to this /b assertion. b This /b verse: “On the seventh day he shall shave it,” b is written with regard to a ritually impure nazirite, /b not a pure one, whereas the i halakha /i in the mishna applies even to a pure nazirite. This shows that the above inference is invalid. b They laughed at /b this difficulty b in the West, /b i.e., Eretz Yisrael: b After all, from where do we /b derive the i halakha /i that b an impure nazirite /b shaves b with a razor? /b It is b derived from /b the i halakha /i of b a pure nazirite. /b If so, b let /b the case of b a pure nazirite come and derive /b the following i halakha /i b from /b the case of b an impure nazirite: Just as /b with regard to b an impure /b nazirite, b if he leaves two hairs he has done nothing, here too, /b if a pure nazirite b leaves two hairs he has done nothing. /b ,On the same topic, b Abaye raised a dilemma: /b With regard to b a nazirite who shaved and left two hairs, /b which is not considered an act of shaving, if the hairs of b his head grew and he again shaved, /b this time those two hairs alone, b what is /b the i halakha /i ? b Do /b these hairs b invalidate /b the fulfillment of his obligation b or not? /b Has he now completed his initial act of shaving, or is the shaving of two hairs from a head full of hair of no significance, and he must now shave his entire head?,Similarly, b Rava raised a dilemma: /b With regard to b a nazirite who shaved and left two hairs, and /b afterward b shaved one /b of them, b and /b the other b one fell out /b of its own accord, b what is /b the i halakha /i ? Is this considered shaving one’s entire head or not? b Rav Aḥa of Difti said to Ravina: Is Rava raising a dilemma /b as to whether one can b shave /b his head one b hair by /b one b hair? /b How does this case differ from that of one who shaves his entire head one hair at a time, which is a fulfillment of his obligation?, b Rather, say /b that the dilemma is as follows: If b one /b hair b fell out and he shaved /b the other b one, what is /b the i halakha /i ? Has he performed the obligation of shaving if there was only one hair left when he came to shave? Ravina b said to him: /b In that case b there is no shaving here; there is no hair here. /b The Gemara expresses surprise at this expression: b If there is no hair here, /b then b there is shaving here, /b as no hair remains. The Gemara explains: b This is what he said: Even though there is no hair here, /b as only one hair remains, nevertheless b there is no /b fulfillment of the b mitzva of shaving here, /b as he failed to shave it all on the first attempt, and the second time he shaved less than the required amount., strong MISHNA: /strong b A nazirite may shampoo [ i ḥofef /i ] /b his head b and separate [ i mefaspes /i ] /b his hairs manually, without concern that hairs might fall out. b However, he may not comb /b his hair., strong GEMARA: /strong The Gemara clarifies: b Who is /b the i tanna /i who maintains that a nazirite b may shampoo and separate /b his hairs? b It is Rabbi Shimon, who says: An unintentional act is permitted. /b Even if hairs do fall out as a result of this action, as he did not intend this to happen the action is permitted. Yet in the latter clause of the mishna, which states: b However, he may not comb /b his hair, b we have come to /b the opinion of b the Rabbis. /b Although this nazirite also does not intend to tear out any hair when he combs it, it is nevertheless prohibited.,This leads to a surprising conclusion, that b the first clause /b represents the opinion of b Rabbi Shimon and the latter clause /b is the opinion of b the Rabbis. Rabba said: /b The b entire /b mishna b is /b in accordance with the opinion of b Rabbi Shimon, /b as he maintains that b anyone who combs /b his hair b intends to remove stray hairs, /b and therefore this is considered an intentional act., strong MISHNA: /strong b Rabbi Yishmael says: /b A nazirite b may not shampoo /b his hair b with earth because /b this b causes the hair to fall out. /b , strong GEMARA: /strong b A dilemma was raised before /b the Sages: What is the precise wording of the mishna? Do b we learn: Because it removes hair, /b i.e., earth in general removes hair, b or do we perhaps learn: Because of that which removes /b hair. In other words, although some types of earth do not remove hair, it is prohibited to use these as well, due to those types that do remove hair. The Gemara inquires: b What /b is the b difference /b of this textual question?,The Gemara explains: There is a difference in a case b where there is /b a type of b earth that does not remove /b hair. b If you say /b that b we learned /b in the mishna: b Because it removes /b hair, then in a case b where we know that it does not remove /b hair b it is fine /b to shampoo with that substance. b However, if you say /b the text reads: b Because of that which removes /b hair, this indicates that the Sages prohibited using any type of earth, due to the type that removes hair. If so, a nazirite may b not /b shampoo his head with any earth b at all, /b not even if it does not remove hair. No answer was found, and the Gemara says that the dilemma b shall stand /b unresolved., strong MISHNA: /strong b A nazirite who was drinking wine all day is liable /b to receive b only one /b set of lashes. If people b said to him /b during the course of the day: b Do not drink, do not drink, and /b nevertheless b he /b continues to b drink, he is liable for each and every /b time he was warned. If a nazirite b kept shaving all day, he is liable /b to receive b only one /b set of lashes. If b they said to him: Do not shave, do not shave, and he shaves, he is liable for each and every /b time he was warned. If he b became ritually impure from a corpse /b many times b all day, he is liable /b to receive b only one /b set of lashes. If b they said to him: Do not become impure, do not become impure, and he /b continues to b become impure, he is liable for each and every /b time he was warned.

30. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 254

23a. בעתם בלילי רביעיות ובלילי שבתות,שכן מצינו בימי שמעון בן שטח שירדו להם גשמים בלילי רביעיות ובלילי שבתות עד שנעשו חטים ככליות ושעורים כגרעיני זיתים ועדשים כדינרי זהב וצררו מהם דוגמא לדורות להודיע כמה החטא גורם שנאמר (ירמיהו ה, כה) עונותיכם הטו אלה וחטאתיכם מנעו הטוב מכם,וכן מצינו בימי הורדוס שהיו עוסקין בבנין בהמ"ק והיו יורדין גשמים בלילה למחר נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם למלאכתן וידעו שמלאכת שמים בידיהם:,מעשה ששלחו לחוני המעגל וכו': ת"ר פעם אחת יצא רוב אדר ולא ירדו גשמים שלחו לחוני המעגל התפלל וירדו גשמים התפלל ולא ירדו גשמים עג עוגה ועמד בתוכה כדרך שעשה חבקוק הנביא שנאמר (חבקוק ב, א) על משמרתי אעמדה ואתיצבה על מצור וגו',אמר לפניו רבונו של עולם בניך שמו פניהם עלי שאני כבן בית לפניך נשבע אני בשמך הגדול שאיני זז מכאן עד שתרחם על בניך התחילו גשמים מנטפין אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא להתיר שבועתך,אמר לא כך שאלתי אלא גשמי בורות שיחין ומערות ירדו בזעף עד שכל טפה וטפה כמלא פי חבית ושיערו חכמים שאין טפה פחותה מלוג אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא לאבד העולם,אמר לפניו לא כך שאלתי אלא גשמי רצון ברכה ונדבה ירדו כתיקנן עד שעלו כל העם להר הבית מפני הגשמים אמרו לו רבי כשם שהתפללת שירדו כך התפלל וילכו להם אמר להם כך מקובלני שאין מתפללין על רוב הטובה,אעפ"כ הביאו לי פר הודאה הביאו לו פר הודאה סמך שתי ידיו עליו ואמר לפניו רבש"ע עמך ישראל שהוצאת ממצרים אינן יכולין לא ברוב טובה ולא ברוב פורענות כעסת עליהם אינן יכולין לעמוד השפעת עליהם טובה אינן יכולין לעמוד יהי רצון מלפניך שיפסקו הגשמים ויהא ריוח בעולם מיד נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם לשדה והביאו להם כמהין ופטריות,שלח לו שמעון בן שטח אלמלא חוני אתה גוזרני עליך נידוי שאילו שנים כשני אליהו שמפתחות גשמים בידו של אליהו לא נמצא שם שמים מתחלל על ידך,אבל מה אעשה לך שאתה מתחטא לפני המקום ועושה לך רצונך כבן שמתחטא על אביו ועושה לו רצונו ואומר לו אבא הוליכני לרחצני בחמין שטפני בצונן תן לי אגוזים שקדים אפרסקים ורמונים ונותן לו ועליך הכתוב אומר (משלי כג, כה) ישמח אביך ואמך ותגל יולדתך,תנו רבנן מה שלחו בני לשכת הגזית לחוני המעגל (איוב כב, כח) ותגזר אומר ויקם לך ועל דרכיך נגה אור,ותגזר אומר אתה גזרת מלמטה והקדוש ברוך הוא מקיים מאמרך מלמעלה ועל דרכיך נגה אור דור שהיה אפל הארת בתפלתך,כי השפילו ותאמר גוה דור שהיה שפל הגבהתו בתפלתך ושח עינים יושיע דור ששח בעונו הושעתו בתפלתך ימלט אי נקי דור שלא היה נקי מלטתו בתפלתך ונמלט בבור כפיך מלטתו במעשה ידיך הברורין,אמר ר' יוחנן כל ימיו של אותו צדיק היה מצטער על מקרא זה (תהלים קכו, א) שיר המעלות בשוב ה' את שיבת ציון היינו כחולמים אמר מי איכא דניים שבעין שנין בחלמא,יומא חד הוה אזל באורחא חזייה לההוא גברא דהוה נטע חרובא אמר ליה האי עד כמה שנין טעין אמר ליה עד שבעין שנין אמר ליה פשיטא לך דחיית שבעין שנין אמר ליה האי [גברא] עלמא בחרובא אשכחתיה כי היכי דשתלי לי אבהתי שתלי נמי לבראי,יתיב קא כריך ריפתא אתא ליה שינתא נים אהדרא ליה משוניתא איכסי מעינא ונים שבעין שנין כי קם חזייה לההוא גברא דהוה קא מלקט מינייהו אמר ליה את הוא דשתלתיה א"ל בר בריה אנא אמר ליה שמע מינה דניימי שבעין שנין חזא לחמריה דאתיילידא ליה רמכי רמכי,אזל לביתיה אמר להו בריה דחוני המעגל מי קיים אמרו ליה בריה ליתא בר בריה איתא אמר להו אנא חוני המעגל לא הימנוהו אזל לבית המדרש שמעינהו לרבנן דקאמרי נהירן שמעתתין כבשני חוני המעגל דכי הוי עייל לבית מדרשא כל קושיא דהוו להו לרבנן הוה מפרק להו אמר להו אנא ניהו לא הימנוהו ולא עבדי ליה יקרא כדמבעי ליה חלש דעתיה בעי רחמי ומית אמר רבא היינו דאמרי אינשי או חברותא או מיתותא,אבא חלקיה בר בריה דחוני המעגל הוה וכי מצטריך עלמא למיטרא הוו משדרי רבנן לגביה ובעי רחמי ואתי מיטרא זימנא חדא איצטריך עלמא למיטרא שדור רבנן זוגא דרבנן לגביה למבעי רחמי דניתי מיטרא אזול לביתיה ולא אשכחוהו אזול בדברא ואשכחוהו דהוה קא רפיק יהבו ליה שלמא

23a. b “In their season” /b means b on Wednesday eves, /b i.e., Tuesday nights, b and on Shabbat eves, /b i.e., Friday nights, because at these times people are not out in the streets, either due to fear of demonic forces that were thought to wander on Tuesday nights or due to the sanctity of Shabbat., b As we found /b in b the days of Shimon ben Shetaḥ that rain /b invariably b fell for them on Wednesday eves and on Shabbat eves, until wheat grew /b as big b as kidneys, and barley /b as big b as olive pits, and lentils as golden dinars. And they tied /b up some b of /b these crops as b an example [ i dugma /i ] for /b future b generations, to convey /b to them b how much /b damage b sin causes, as it is stated: /b “The Lord our God, Who gives rain, the former rain and the latter rain, in its season that keeps for us the appointed weeks of the harvest. b Your iniquities have turned away these things, and your sins have withheld the good from you” /b (Jeremiah 5:24–25)., b And we likewise found /b that b in the days of Herod /b that b they were occupied in the building of the Temple, and rain would fall at night. And the next day the wind would blow, the clouds would disperse, the sun would shine, and the people would go out to their work. And /b as rain would fall only at a time when it would not interfere with their labor, the nation b knew /b that b the work of Heaven /b was being performed b by their hands. /b ,§ The mishna taught: b An incident /b occurred in b which /b the people b sent /b a message b to Ḥoni HaMe’aggel. /b This event is related in greater detail in the following i baraita /i . b The Sages taught: Once, most of /b the month of b Adar had passed but rain had /b still b not fallen. They sent /b this message b to Ḥoni HaMe’aggel: Pray, and rain will fall. He prayed, but no rain fell. He drew a circle /b in the dust b and stood inside it, in the manner that the prophet Habakkuk did, as it is stated: “And I will stand upon my watch and set myself upon the tower, /b and I will look out to see what He will say to me, and what I shall answer when I am reproved” (Habakkuk 2:1). This verse is taken to mean that Habakkuk fashioned a kind of prison for himself where he sat.,Ḥoni b said before /b God: b Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household. /b Therefore, b I take an oath by Your great name that I will not move from here until you have mercy upon Your children /b and answer their prayers for rain. b Rain began to trickle /b down, but only in small droplets. b His students said to him: Rabbi, we have seen /b that b you /b can perform great wonders, b but /b this quantity of rain is not enough to ensure that b we will not die. It appears to us that /b a small amount of b rain is falling only /b to enable you b to dissolve your oath, /b but it is not nearly enough to save us.,Ḥoni b said /b to God: b I did not ask for this, but /b for b rain to /b fill the b cisterns, ditches, and caves. /b Rain b began to fall furiously, until each and every drop /b was as big b as the mouth of a barrel, and the Sages estimated that no drop was less than a i log /i /b in size. b His students said to him: Rabbi, we have seen /b that b you /b can call on God to perform miracles b and we will not die, /b but now b it appears to us that rain is falling only to destroy the world. /b ,Ḥoni again b said before /b God: b I did not ask for this /b harmful rain either, b but /b for b rain of benevolence, blessing, and generosity. /b Subsequently, the rains b fell in their standard manner, until all of the people /b sought higher ground and b ascended to the Temple Mount due to the rain. They said to him: Rabbi, just as you prayed that /b the rains b should fall, so too, pray that they should stop. He said to them: This is /b the tradition that b I received, that one does not pray over an excess of good. /b ,Ḥoni continued: b Nevertheless, bring me a bull. /b I will sacrifice it as b a thanks-offering /b and pray at the same time. b They brought him a bull /b for b a thanks-offering. He placed his two hands on its /b head b and said before /b God: b Master of the Universe, Your nation Israel, whom You brought out of Egypt, cannot /b bear b either an excess of good or an excess of punishment. You grew angry with them /b and withheld rain, b and they are unable to bear /b it. b You bestowed upon them /b too much b good, and they were /b also b unable to bear /b it. b May it be Your will that the rain stop and that there be relief for the world. Immediately, the wind blew, the clouds dispersed, the sun shone, and everyone went out to the fields and gathered for themselves truffles and mushrooms /b that had sprouted in the strong rain., b Shimon ben Shetaḥ relayed to /b Ḥoni HaMe’aggel: b If you were not Ḥoni, I would have decreed ostracism upon you. For were /b these b years like the years of Elijah, when the keys of rain /b were entrusted b in Elijah’s hands, /b and he swore it would not rain, b wouldn’t the name of Heaven have been desecrated by your /b oath not to leave the circle until it rained? Once you have pronounced this oath, either yours or Elijah’s must be falsified., b However, what can I do to you, as you nag God and He does your bidding, like a son who nags his father and /b his father b does his bidding. And /b the son b says to /b his father: b Father, take me to be bathed in hot water; wash me with cold water; give me nuts, almonds, peaches, and pomegranates. And /b his father b gives him. About you, the verse states: “Your father and mother will be glad and she who bore you will rejoice” /b (Proverbs 23:25)., b The Sages taught: What /b message did b the members of the Chamber of the Hewn Stone, /b the Great Sanhedrin, b send to Ḥoni HaMe’aggel? /b About you, the verse states: b “You shall also decree a matter, and it shall be established for you; and the light shall shine upon your ways. /b When they cast down, you will say: There is lifting up, for He saves the humble person. He will deliver the one who is not innocent and he will be delivered through the cleanness of your hands” (Job 22:28–30).,They interpreted: b “You shall also decree a matter”; you, /b Ḥoni, b decree from below, and the Holy One, Blessed be He, fulfills your statement from above. “And the light shall shine upon your ways”; a generation that was in darkness, you have illuminated /b it b with your prayer. /b , b “When they cast down, you will say: There is lifting up”; a generation that was cast down, you lifted it up with your prayer. “For He saves the humble person”; a generation that was humble in its transgression, you saved it through your prayer. “He will deliver the one who is not innocent”; a generation that was not innocent, you have delivered it through your prayer. “And he will be delivered through the cleanness of your hands”; you have delivered /b an undeserving generation b through the clean work of your hands. /b ,§ The Gemara relates another story about Ḥoni HaMe’aggel. b Rabbi Yoḥa said: All the days /b of the life b of that righteous man, /b Ḥoni, b he was distressed over /b the meaning of b this verse: “A song of Ascents: When the Lord brought back those who returned to Zion, we were like those who dream” /b (Psalms 126:1). b He said /b to himself: b Is there /b really a person b who can sleep and dream for seventy years? /b How is it possible to compare the seventy-year exile in Babylonia to a dream?, b One day, he was walking along the road /b when b he saw a certain man planting a carob tree. /b Ḥoni b said to him: This /b tree, b after how many years /b will it b bear /b fruit? The man b said to him: /b It will not produce fruit b until seventy years /b have passed. Ḥoni b said to him: Is it obvious to you that you will live seventy years, /b that you expect to benefit from this tree? b He said to him: That man /b himself b found a world /b full b of carob trees. Just as my ancestors planted for me, I too am planting for my descendants. /b ,Ḥoni b sat and ate bread. Sleep overcame him and he slept. A cliff formed around him, and he disappeared from sight and slept for seventy years. When he awoke, he saw a certain man gathering /b carobs from that tree. Ḥoni b said to him: /b Are b you the one who planted /b this tree? The man b said to him: I am his son’s son. /b Ḥoni b said to him: /b I can b learn from this that I /b have b slept for seventy years, /b and indeed b he saw that his donkey had sired several herds /b during those many years.,Ḥoni b went home and said to /b the members of the household: b Is the son of Ḥoni HaMe’aggel alive? They said to him: His son is no /b longer with us, but b his son’s son is /b alive. b He said to them: I am Ḥoni HaMe’aggel. They did not believe him. He went to the study hall, /b where he b heard the Sages say /b about one scholar: b His i halakhot /i are as enlightening /b and as clear b as in the years of Ḥoni HaMe’aggel, for when /b Ḥoni HaMe’aggel b would enter the study hall he would resolve for the Sages any difficulty they had. /b Ḥoni b said to them: I am he, but they did not believe him and did not pay him proper respect. /b Ḥoni b became very upset, prayed for mercy, and died. Rava said: This /b explains the folk saying b that people say: Either friendship or death, /b as one who has no friends is better off dead.,§ The Gemara relates another story, this time about Ḥoni HaMe’aggel’s descendants, who were also renowned for their righteous deeds. b Abba Ḥilkiyya was the son of Ḥoni HaMe’aggel’s son. And when the world was in need of rain they would send Sages to him, and he would pray for mercy, and rain would fall. Once the world was in need of rain, /b and b the Sages sent a pair of Sages to him /b so b that he would pray for mercy and rain would fall. They went to his house but they did not find him /b there. b They went to the field and found him hoeing /b the ground. b They greeted him, /b

31. Palestinian Talmud, Rosh Hashanah 2.8, 58B,, 2.8 Tagged with subjects: •friedman, shamma Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 259

32. Palestinian Talmud, Sukkah 2.1, 53A,, 2.1 Tagged with subjects: •friedman, shamma Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 254

33. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •friedman, shamma Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 242

27b. סבר שיולי משאיל לו כי היכי דמשאיל לו משאיל לאיניש אחרינא ואתא ההוא גברא לאורועי נפשיה,אמר רבא א"ר יוחנן ואמרי לה אמר רב חסדא אמר ר' יוחנן ספק חי ספק מת אין מתרפאין מהן ודאי מת מתרפאין מהן,מת האיכא חיי שעה לחיי שעה לא חיישינן,ומנא תימרא דלחיי שעה לא חיישינן דכתיב (מלכים ב ז, ד) אם אמרנו נבוא העיר והרעב בעיר ומתנו שם והאיכא חיי שעה אלא לאו לחיי שעה לא חיישינן,מיתיבי לא ישא ויתן אדם עם המינין ואין מתרפאין מהן אפילו לחיי שעה,מעשה בבן דמא בן אחותו של ר' ישמעאל שהכישו נחש ובא יעקב איש כפר סכניא לרפאותו ולא הניחו ר' ישמעאל וא"ל ר' ישמעאל אחי הנח לו וארפא ממנו ואני אביא מקרא מן התורה שהוא מותר ולא הספיק לגמור את הדבר עד שיצתה נשמתו ומת,קרא עליו ר' ישמעאל אשריך בן דמא שגופך טהור ויצתה נשמתך בטהרה ולא עברת על דברי חביריך שהיו אומרים (קהלת י, ח) ופורץ גדר ישכנו נחש,שאני מינות דמשכא דאתי למימשך בתרייהו,אמר מר לא עברת על דברי חביריך שהיו אומרים ופורץ גדר ישכנו נחש איהו נמי חויא טרקיה חויא דרבנן דלית ליה אסותא כלל,ומאי ה"ל למימר (ויקרא יח, ה) וחי בהם ולא שימות בהם,ור' ישמעאל הני מילי בצינעא אבל בפרהסיא לא דתניא היה רבי ישמעאל אומר מנין שאם אומרים לו לאדם עבוד עבודת כוכבים ואל תהרג שיעבוד ואל יהרג ת"ל וחי בהם ולא שימות בהם יכול אפילו בפרהסיא ת"ל (ויקרא כב, לב) ולא תחללו את שם קדשי,אמר רבה בר בר חנה אמר רבי יוחנן כל מכה שמחללין עליה את השבת אין מתרפאין מהן ואיכא דאמרי אמר רבה בר בר חנה אמר ר"י כל

27b. The Gemara explains the rationale for this leniency: The gentile b thinks /b to himself that the Jew b is asking him /b for his opinion, and b just as he is asking him, he /b will also b ask other people. And /b the gentile further reasons that if the Jew understands that the gentile provided him with bad advice, b that man, /b i.e., the gentile, b will bring harm to himself /b by damaging his own reputation. It is therefore assumed that the gentile will provide good advice in order to avoid sullying his reputation.,§ The Gemara analyzes a situation in which one may receive medical attention from gentiles. b Rava says /b that b Rabbi Yoḥa says, and some say /b that it was b Rav Ḥisda /b who b says /b that b Rabbi Yoḥa says: /b If there is b uncertainty /b as to whether a patient will b live /b through his ailment b or die /b from it, the patient b may not be treated by /b gentile doctors, due to the concern that a gentile doctor may kill him. But if it is b certain /b that he will b die /b from his affliction if he does not receive medical attention, the patient b is treated by them, /b as it is possible that a gentile physician will save him.,The Gemara challenges: Even if it is certain that the patient will b die /b if he is not treated, b nevertheless, there is /b value in b temporal life, /b i.e., it is preferable for the Jew to live as long as his ailment permits rather than risking a premature death at the hands of a gentile physician. The Gemara explains: b We are not concerned with /b the value of b temporal life /b when there is a possibility of permanent recovery, and therefore it is preferable to receive medical attention from a gentile despite the risk involved.,The Gemara asks: b And from where do you say that we are not concerned with /b the value of b temporal life? As it is written /b with regard to the discussion held by four lepers left outside a besieged city: b “If we say: We will enter into the city, then the famine is in the city, and we shall die there; /b and if we sit still here, we also die. Now therefore come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II Kings 7:4). The starving lepers decided to risk premature death rather than waiting to die of starvation. The Gemara asks rhetorically: b But isn’t there temporal life /b to be lost, in which case it would be preferable for the lepers to remain in their current location? b Rather, is it not /b apparent that b we are not concerned with /b the value of b temporal life? /b ,The Gemara b raises an objection /b from a i baraita /i : b A person may not engage in dealings with heretics, and one may not be treated by them even in /b a case where it is clear that without medical attention one will experience only b temporal life. /b ,The i baraita /i relates an incident illustrating this point. There was b an incident involving ben Dama, son of Rabbi Yishmael’s sister, /b in b which a snake bit him. And /b following the attack, b Ya’akov of the village of Sekhanya, /b who was a heretic, a disciple of Jesus the Nazarene, b came to treat him, but Rabbi Yishmael did not let him /b do so. b And /b ben Dama b said to him: Rabbi Yishmael, my brother, let him /b treat me, b and I will be healed by him. And I will cite a verse from the Torah /b to prove b that /b accepting medical treatment from a heretic b is permitted /b in this situation. b But /b ben Dama b did not manage to complete the statement before his soul departed /b from his body b and he died. /b , b Rabbi Yishmael recited with regard to him: Fortunate are you, ben Dama, as your body is pure and your soul departed in purity, and you did not transgress the statement of your colleagues, who would state /b the verse: b “And who breaks through a fence, a snake shall bite him” /b (Ecclesiastes 10:8), i.e., one is punished for ignoring an ordice of the Sages. This incident indicates that it is not permitted for one to accept medical treatment from a heretic even if it is clear that without it he will live only a short while.,The Gemara explains: b Heresy is different, as it is enticing. /b In other words, it is prohibited to accept medical treatment from a heretic, b as one might come to be drawn after /b his heresy. By contrast, receiving medical attention from a gentile is permitted if it is certain that one will die if he is not treated., b The Master said /b above: b You did not transgress the statement of your colleagues, who would state /b the verse: b “And who breaks through a fence, a snake shall bite him.” /b The Gemara asks: But ben Dama b was also bitten by a snake, /b even before this declaration of Rabbi Yishmael, so how can he be considered fortunate? The Gemara explains: b The snake /b mentioned in the curse b of the Sages /b is different, b as it has no remedy whatsoever. /b Although ben Dama was bitten by a snake, he could have been healed.,The Gemara asks: b And what would /b ben Dama b have said? /b What verse did he intend to cite as proof that it was permitted for him to be healed by a heretic? The verse: “You shall therefore keep My statutes, and My ordices, which if a man do, b he shall live by them” /b (Leviticus 18:5). This teaches that one should live by God’s mitzvot, b and not that he /b should b die by them. /b This verse serves as a source for the i halakha /i that one may violate a prohibition in order to save a life., b And /b why does b Rabbi Yishmael /b disagree with ben Dama? He maintains that b this matter /b applies only b in private, but in public /b one b may not /b transgress a prohibition even to save a life. b As it is taught /b in a i baraita /i that b Rabbi Yishmael would say: From where /b is it derived b that if /b oppressors b say to a person: Worship an idol and you /b will b not be killed, that one should worship /b the idol b and not be killed? The verse states: “He shall live by them,” and not that he should die by them. /b One b might /b have thought that this applies b even in public. /b Therefore, b the verse states: “And you shall not profane My holy name” /b (Leviticus 22:32).,§ The Gemara examines various circumstances in which one is permitted to receive treatment from a gentile. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b With regard to b any injury for which Shabbat is desecrated, one may not be treated by /b gentiles. b And there are /b those b who say /b that b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b With regard to b any /b

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